Stories of Indian Saints - Justin E Abbot vol 2

JUSTIN E, ABBOTT

Stories of

Saints

N,R. GODBOLE

STORIES OF

INDIAN
SAINTS

STORIES OF INDIAN SAINTS

STORIES OF INDIAN SAINTS

Translation of Mahipati's Marathi
BHAKTAVIJATA

by

Dr. JUSTIN E ABBOTT

and

PANDIT NARHAR R. GODBOLE

An Introduction by
Dr. G. V. TAGARE

Vols. I & II
(Bound in one)

MOTILAL BANARSIDASS
D0lhi Vanmssi Patna
^' BangtOM Mmdras

Fourth Edition: Poona, 1933
Reprint: Delhi, 1982, 1988

MOTILAL BANARSIDASS
Bungalow Road, Jawahar Nagar. Delhi 110007

Branches

Chowk, Varanasi 221 001

Ashok Rajpath, Patna 800004

24 Race Course Road, Bangalore 560001

1 20 Royapettah High Road, Mylapore, Madras 600004

ISBN: 81-208-0469-4

M :: J -1- s^

THE ASIATIC SUGIEl )

CALCUTTA 70001 a

W

r

PRINTED IN INDIA
APRAKASHJAIN FOR MOTILAL BANARSIDASS. DELHI 110007

CONTEXTS

Page

Foreword ; By J. F. Edtoards

...VH-XXXIT

Chapter

31. Ramdas of Dakur

32. Kslyan and Niradhar the Celibate

33. Surdas The Blind Saint

34. Sena the Barber

35. King Satvik and Karmabai

36. Janajasvant and Surdas Madanmohan

37. Rasik Murar

38. Mirabai

39. Kanhopatra

40. Damajipant of Mangalvedhe

41. Mrityunjaya Swami

42. Bbanudas

43. Bbanudas { Cnntinued )

44. The Story of Babirambhat

45. Eknath

46. Eknath and Shri Khandya the Brahmin

47. Ramdas of Jamb

48. Tukarani

49. Tukaram ( Continued )

50. Tukaram ( „ )

51. Tukaram and Nimbaraj

52. Tukaram and Dev of Chinohvad

53. Mankoji Bodbla The Palil of Dhamangaon

54. Mankoji Bodhla and Hansi the Handmaid

55. Qaneshnath, Keshav Swami, Gomai, and

Latibsha

56. Ssntoba Pawar; Niloba; Uddbava Chidghan

1

7

15

22

29

3S

52

66

78

85

100

109

122

145

154

172

189

201

218

235

252

279

295

313

331

348

VI

Page
57. VisobaSaraf ... 367

57. ( Continued ) Summary of the Bhaktavijaya ... 376

Appendix I. Notes on Pauranic Names in the

Bkafctavijaya ... 389

„ II. Pauranic Narratives Referred to

in the Bhaktavijaya ... 422

11}. Words With Numerical Signifi-
cance Used in the Bhaktavijaya 434
„ IV. Epithets of Vishnu Found in the

Bhaktavijaya ... 450

,, V. Poetic Fancies Used in the

Bhaktavijaya ... 456

Index ... 457

FOREWORD

BY
J. F. Edwards

The Late Pundit N. R. Godbole

This is the tenth volume in the ' Poet Saints of Maha-
rashtra' series begun by the late Dr. Justin Edwards
Abbott in 1926. Since the publioation of the ninth volume
last December the cause of Marathi literature has suffered
aierious blow by the death from pneumonia on Friday
morning, February 16, after a brief illness, of Pundit
Narhar Ramchandra Godbole. This able and unassuming
Marathi scholar had collaborated ia the preparation of
this series of English translations, first with the late Dr.
Abbott through Dr. Nicol Maoniool and latterly with the
present editor of the series. On September 1933 the
Pundit whose passing has left such a sad gap in the ranks
of Western India entered on his sixtieth year. We can
never forget the occasion of our last visit with him. Little
did we dream it was to be our last, and the mellowing
light of that closing fellowship seems to throw itself back
over the years that preceded. We had called to see him
on the Tuesday evening previous to the end and found
him doubled up with asthmatic pain. Instead of discus-
sing with him the various points we had taken for his
customary elucidation, we found ourselves commending
him in prayer to our common Father-God. For though
this learned Brahman held a different faith from ours,
there was in bim a deep strain of devotion which mani-
fested itself at all times and iiever so impressively as in
this hour of need. Pundit Narhar Ramchandra Godbole
was one of the humblest and most patient of scholars, to
work with whom one came to regard as a high privilege.

Till

That the fellowship was also prized by the departed
Pundit appears from a sacred document which we shall
treasure, a document he had handed over to us for the pur-
pose of a Preface, but from which to quote here would be
scarcely fitting because of its over-generous terminology
and characteristic oriental charity in relation to
ourselves. In the same document Pundit Godbole
expressed great surprise at Dr. Abbott's desire that he
{ the Pundit )' should be recognized on the title-page as
joint-author of this and the preceding volume, the Pundit
adding characteristically : * Among us Hindus there is a
saying that if a great man coats a stone with red paint it
is deified and then worshipped by the public ; that saying
is now verified in my own case, for my master has put on
me the coat of editorship.' We are happy to be able to
add that although the good Pundit who worked for several
years on this series of translations of the Poet Saints has
not seen the completion of the task, he has left enough of
solid preparation in manuscript form to ensure that his
capable hand will be seen in the volumes still remaining.
Corrections

In our Foreword to the earlier volume on the Bkakta-
vijaya dated December 7, 1933, we find we were in
error in stating that the late Dr. Justin E. Abbott
was ' born at Rahuri. ' We are indebted for this
correction to Dr Abbott's brother in America who kindly
acknowhdges a copy of the volume by writing us on
February 2, 1934 as follows : — ' My brother was born in
Portsmouth, New Hampshire, United States, and went out
to India with our parents in 1857 when Justin was four
years old, and father was assigned to Rahuri. ' We are
deeply grateful for this correction, and we request all
those readers who may detect errors of date, of translation,
of opinion, etc. kindly to communicate the same to us.

Usefulness of Dr. Abbott's Benefactions

The Annual Report of the Decoan Sabha presented to
the annual meeting on February 26 this year refers to the
completion of Gokhale Hall, Poona, toward which Dr.
Abbott bequeathed 5,000 dollars, following a previous dona-
tion of Rs. 15,000 in 1930. The Report speaks of the need
for a special library in the Gokhaie Hall, and then adds :

' We never intended to rest content merelywith the construe-
tion of these buildings. Our aim has always been that this memorial
to one who was never tired of emphasising the importance of a oare>
ful study of public questions on the part of public workers should
provide facilities for such study by means of a suitable library spe-
cialising in politics and economies — the two subjects in which the
great patriot was deeply interested. The provision of a well equip-
ped library of this character will involve expenditure on scale which
is out of the question, at any rate for some time to come, owing to
the economic depression. But a decent beginning in that direction
can be made with the amount due to us for this purpose under the
will of the late Dr. Justin E. Abbott. He left to the Deocan Sabha a
bequest of five thousand dollars earmarked for the purchase of books.
It is difficult at the moment to say precisely how much money will
accrue to us but during the year we have received -about Rs. 6,500
from his executors which apparently represent a substantial portion
of the amount that may ultimately fall to our share. '

Expressions of profound gratitude are also placed on
record in the annual Marathi Report of the Bharata Itihasa
Sanshcxlhakn Mandala whose headquarters are at 314 Sada-
shiv Peth, Poona, to which Dr Abbott bequeathed thirty
thousand dollars ' for a building or an addition to a build-
inig to house properly Marathi manuscripts and other
historic, documents. ' After quoting the words of the
Abbott bequest, the Report of this Society for Indian
Historical Research expresses in terminology of deepest
religious devotion the Society's greatful appreciation of
the noble-minded donor and of the inspiration from above
that led to such a gift.

With reference to Dr. Abbott's munificent benefactions,
our late Pundit Mr. Gtodbole wrote : 'Dr. Abbott's last will

and testament fell into the hands of his legatees in India
on Friday, 12th August, 1932. His munificence supplied
food for thought to the English and vernacular journalistic
world of India and especially that of Maharashtra. The
whole atmosphere was as it were ringing with the fame of
his bounty.* We would like to take this opportunity of
gratefully acknowledging the many tributes paid by the
Indian press to the large-hearted generosity of this former
editor and missionary among the people of Maliarashtra
whom he came to love so deeply.
The Best Edition of Mahipati's Bhaktavijaya

In the preparation of these two volumes containing
the English translation of Mahipati's Bhaktavijaya, the
throe workers ( the late Dr Abbott, the late Pundit and our-
selves ) are indebted to one particular publication above
all others, and that is the edition of this great Marathi
classic entitled 3fi%^ )T^fii%SR ( Abhinava Bhaktavijaya ).
Other editions are in the pothi form inconvenient for hold-
ing, and while tbey are attractive because the chief scene
in each chapter is given as a sample of Indian art, yet
the ordinary book form adopted in this later edition makes
the reading of the Marathi original a real pleasure, no
minor consideration when the original extends to forty
thousand lines of Marathi poetry. Published in June
1930, its editor's name is given as f^:;f^ra ( Dindas ) ; its
publishers the Paramartba S&dhan9.1aya Sanstha at Sbiv-
dav, P. O. Phonda Ghat, Savantavadi State, Ratnagiri
District ; its printer O. A. Savant at the Shri Bam Tattva
Printing Press, Belgaum ; its price only Rs. 4-8. At the
the foot of each page there appear useful explanatory notes
on difKcult words in the text ( of course in Marathi ), and
each chapter in this excellent seven hundred-page Marathi
work has a brief sketch of the teaching at the beginning
and a brief summary of contents, with questions arising,
at the close. The Marathi text alone takes up 651

XI

pages and at the end of the book are two valuable appen-
dices; one consisting of Notes based on the chief Pauranic
Names mentioned in the Bhaktavijaya, the other consistin g
of instructive sections amplifying the Pauranic Narra-
tives in the text. Both these were translated by Pundit
Godbole and they appear in the present volume as the first
two of the five invaluable appendices he prepared, our
own additions being indicated by our initials ( J. F. E. )
at the end of the few paragraphs we have added. Those
who desire to compare the Marathi original text with the
English translation in these two volumes should without
fail obtain this Marathi edition of Mahipati, the details
given above being adequate guidance how to obtain the
volume from any bookseller. In the introduction to the
Abhinava Bhaktavijaya the following approximately com-
plete list of Mahipati's published works is given . —

Name of
book

Chapters

No. of
verses

Year of Compo-
sition
•Shake' A. D.
Er,i Era

1. Bhaktavijaya

57

9916

1684 1762

2. Sani Lilamrita

35

5259

1689 1767

3. Bhaktahlamriia

51

10,794

1696 1774

A. Santavijaya

26 (incomplete) 4628

1696 1774

5. KathSsaramrita

36

7200

1687 1765

6. Pandhari Mahatmya

12

7. Anantavratakatha

186

8. Dattatreya Janma

112

9. Tulti Mahatmya

5

763

10. Ganesh Purana

4 (incomplete) 304

11. Pandurang Stotra

108

12. Muktabharanavrata

101

13. Rishipanchamivrata

142

14. Apradha nivedana stotra

( verses on confession

of sin )

101

15. Saransha Dnyaneshwari

( abridged Dnyaneshwari )

2431

xn

LIVES IN VERSE BY MAHIPATI
1. Life of Shri NSmdev 62 verses

8. „ „ Haripal 58

3. ., „ KamSl 67

4. „ „ Narasioba Mehta 52

5. „ Raka Kumbha r 47

6. „ Jagamitra NSgS 63

7. „ Mankoji Bodhale 67

8. „ Santoba Pawar 102

9. „ Chokha Mela 47
10. „ Shri Tukaram

In addition there are many unpublished works of Mahipati.

The Idea of Sin in India

It is worthy of note that one pf Mahipati's works in the
foregoing list (No. 14) consists of 101 verses of confession
of sin. Now although it is outside the purpose and plan
of this book to discuss the religious or theological impli-
cations of the entrancing stories handed down by Mahipati,
yet these stories of Indian saints in Mahipati's Bhakla-
vijaya, even in an English translation, make an important
contribution towards dispelling from the minds of their
readers the error very widely held that the Indian saints
evince little or no sonse of personal sinfjilness. Scores of
pages both in this volume and in the preceding volumes
of the Poet Saints series supply sufficient answer. On this
interesting subject a German scholar of international
repute, at a Conference held in Berlin in the closing days
of January this year for the purpose of exploring the
primitive and pre-historic memorials of the German race,
applied the term ' heathen ' to a Western race. Said Pro-
fessor Witte of Berlin : ' We have now a self-conscious
German heathenism,' referring in particular to a certain
German racial ' conception of a Nordic God, a Viking of
the skies.' After pointing out that the idea of sin and of the
need of redemption was abhorrent to 'the German pagans,'
the learned Dr. Witte went on to tmphasize that the Sages

XIII

of India have pondered deeply over the problem of sin and
evil. His words on this subject are worth quoting :

'They (the Indian sages) have taken it indeed so seriously
that they have discovered no remedy except in setting up the
doctrine of reincarnation, according to which man is forced to pass
through innumerable lives on earth-a fearful prospect 1 And these
many reincarnations are necessary because it is impossible to tripe
out evil. It must be paid for in the tortures of ever-new existence.
And in many other ways India has striven, like all other peoples, to
devise means for the removal of guilt. By sacrifices, by asceticism,
by prayers, by offerings. Yet never was peace attained. It was in
India that the idea arose that sin might be atoned for in the cleans-
ing fires of purgatory; but neither there could oeaoe be found. The
longing for a Redeemer is found in these Eastern faiths, and with it
went the hope of a Divine incarnation. '

Or as the noble-minded Babinabai says in volume 5 of
this series on the Poet Saints (page 99): 'Wherever we ask,

we find our doubts are not solved No one who really

understands the heart telis me. On whose words then
shall I rely to give my mind rest ? They tell you very
many rules and methods, various forms of worship and
various mantras. Some j)re8cribe repeating of mantratt
sitting in the five different postures, such being the im-
portance ascribed to how one sits. Others tell you of
sacred waters, of austerities and rites. Others again tell
you an infinite number of ceremonials in worship. Says
Bahinabai, " My mind is not at rest. The battlefield of
ignorance I see everywhere." ' On the other hand, according
to Dr. Witte, German secularism is adopting a new guise
in the ' pantheistic mysticism ' -of European ' neo-pagans,'
for ' it is the self-worshipping man who revolts against
Grod and refuses to hear the truth.'

* The Empire of the Spirit * in India's Religious Quest

Enough has been said in the foregoing to establish
the truthfulness of the observation made recently by
a western writer who said we need to remember in all our

liv

religious study of the Orient that the religious history of
a country ' does not commence with the moment of a
missionary's arrival in it, nor are the movements of the
Spirit of God most faithfully delineated by the recital
of all that has happened to him and his wife.' That the
Divine Spirit Himself is at work in man's agelong quest
after God is a conclusion long since accepted by all
reverent scholars, and the forty thousand Maratbi lines
in Mahipati's Bhaktavijaya are themselves sufficient to
establish the conclusion set forth recently by Dr. S.
Badbakrishnan, India's most popular philosopher, that
beneath the bewildering variety in Hinduism there is
* a common quest ' { The Hinrlu View of Life, p. 58 ).
Though it is true that a few years ago a symposium on
' What Makes a Man a Hindu ' yielded sixty different
definitions out of which only three agreed and these only
in saying that a Hindu was one who was born such and
who had not renounced the Hindu faith; and though the
term 'Hindu ' is so comprehensive that a man may be a
pantheist, a polytheist, a theist, even a monotheist and
yet be a Hindu, the term ' Hindu ' so defying definition
or a complete analysis, and the Hindu creed being so
intangible; though, as we say, these things are true, it is
also true to say with Badbakrishnan that ' the Hindu
spirit is that attitude towards life which regards the
endless variety of the visible and temporal world as sus-
tained and supported by the invisible and external spirit '
{Ibid 124). And though the facts of Hinduism compel the
acceptance of another verdict of Badbakrishnan's, viz.,
that in orthodox Hinduism as set forth in the Upanishads
' the pursuit of truth is more negative than positive, more
an escape to incomplete conceptions than the attainment
of perfect truth ' ( The Reign of Religion in Contemporary
Philosophy, pp. 413-414 ), yet a just verdict shows also
that it is equally true that in the loftier reaches of

XV

the Bhakti Hinduism which we see in the 57 chapters of
Mabipati's Bhaklavijaya we are introduced to what Profes-
sor Muirhead has finely described in a recent issue of
Tlie Hibbert Journal { October 1932 ) as ' the empire of the
spirit.* And it is because Mahipati provides such an
entrancing introduction to that ' empire of the spirit ' that
he has a real message today to so many in both East and
West who are like so much drifting sand in the arid desert
of agnosticism and materialism. For the same reason we
oan say that Mahipati has built a golden bridge of under-
standing contact between those who live in India and
thoee who live in other lands.

India's ' Incorrigible Religiousness '

Granted that there is much in great Indian religious
classics like Mahipati's BhaktavijayavrMohv/e find difficult
to square with the needs of religious life in these strenuous
modern times, nevertheless there remains much ground lor
Dr. Rabindranath Tagore's observation that ' India's
chief fault is that she is incorrigibly religious.' How
religious, India really is, may be dimly realized when we
think of her two millions of so-called ' holy men * some of
whom Mahipati has sympathetically pilloried in his pages;
yet men who, notwithstanding their perversion of true
religion as seen in these ' stories, ' were all the time
sincerely dedicated to the ideal of poverty and self-denial.
Think of the hundreds of thousands of sannyasin living in
solitary places that they may be ' alone with God ' in the
astonishing fashion Mahipati has described. Think of the
religious festivals he paints so vividly, still held all over
India, one of them attended according to one estimate
by no less than three million people, many of whom tramp
hundreds of miles on foot, some of them two thousand
miles and more, with the sole object ( as Mahipati
shows ) of having their sins washed away. And yet some

XVI

people doubt the existence of a sense of sin in India ! ! Sir
Leonard Rogers once ascertained by careful investigation
that the average number of Indians who go on pilgrimage
each year cannot be less than twenty millions: half the
population of England I Surely no one can read such a
work as the Bhaktavijaya without feeling that in its
religious devotion India, holds the pre-eminence, though
so much of it is so sadly misdirected and perverted. And
though India is changing at a rapid rate, with thousands
of her noblest sons and daughters going over to
secularism, who will dare to say that in an India of such
unfathomable religious emotion and such astonishing
powers of renunciation, if only her religious ideas can
become purified and worthily dedicated-who will dare to
say that, in a renovated India, secularism and agnosticism
may not encounter their Himalayan barrier ? Such a
situation would but fulfil the anticipation of those who
have held that in the order of Providence India is destined
to provide the arena for the final Armageddon of religion.

Religion the Backbone of India

Ideas akin to these were finely expanded in a speech
given by Swami Vivekananda some years ago in reply
to an address presented to him by the Hindus of Kumbha-
konam, the theme being that religion is the backbone of
Hindu society. Said the Swami :

' For gocd or for evil, the religious- ideal has been fiovriog into
India for thousands of years; for good or evil the Indian atmosphere
has been filled with ideals of religion for shining scores of centuries;
for good or evil we have been born and brought up in the very midst
of these ideals of religion, till it has entered into our very blood, and
tingles with every drop of it is our veins and has become one with
our constitution, become the very vitality of our lives. Can you give
such religion up without the rousing of the same energy in reaction,
without iilliDg the channel which that mighty river has cut out for
itself in the eourse of thousands of years ? Do you want that the
Qaages should go back to its icy bed and begin a new cour^^o t Bven

xvu

if that were possible, it would be Impossible foe this oountrjr to giv*
up her oharaoteristio course of religious life and take up a nevr
career of politics or something else for herself. You oau only work
under the law of least resistance, and this religious line is the line
of least resistance in India. This is the lino of life, this is the line
of growth, and this is the line of well-being in India, to follow the
track of religion. '

The Maratha Epic Fight For Religious Liberty

There is a great deal in Mahipati's Bhaktavijaya to
show that the Marathi saints of the seventeenth and
eighteenth centuries regarded themselves as Providentially
designated to preserve for their fellow-countrymen the
worthiest ideals of Hindu bJiakti. This is one of the chief
themes in that brilliant historical fragment by Mahadev
Govind Ranade, The Rise Of The Maratha Power. It is
also a recurring theme in many of the poems of those
saints of whom Mahipati has handed down to posterity
such a living picture. One example will suffice here,
where Ramdas sets forth the plight of Dharma under
Muslim domination in the 17th century. Ramdas exclaims :
* * Tirthas (i. e., places of holy waters ) and Kshetras
(i. e., holy places } have been destroyed, sacred places of
Brahmans have been defiled; the whole world has grown
sick ( of these things ) and Dharmn has disappeared. . . .

' These 14 lines of an English translation and the version of
the original 8 lines of Marathi are both taken from The Mahratta
of May 22, 1927. The Marathi text reads :

«wer 1*^ 3it^3cft I vR nw ii . . . ■

^fiw 5I1SI •iKiioj I v[m\ ^# II
^ qfrjiirt^ I m^m Tnfpp^if'P i
^ m^v ^mwi^jq. I a^rsm srff II
JR w^aaA srili I «R ^i ^ Hiff I
iffof'ri v^a i>tff I if iwiTot II

B

rvm

God iarayan residing ia the heart has inspired you to
protect the images of gods, Dkarma} cows and Brahmsns.
Tou are the patron of many pundits ( men learned in the
Shasfras ), Puramks ( reciters of Puranaa ), Kavishwaras
( poets ), Yajmka ( men versed in sacrificial ceremonial ),
Vcddikaa ( men who have learned the Vedas by heart ), and
Dhurta Tarkika Sabha Nayaks (members of assemblies
wise and versed in logic ). On this earth there is no one
able to protect Dharma. It is because of you ( Shivaji )
that Dharma in Maharashtra (or Maharashtra-D/iarma) U
getting protection.' How rich is this word Dharma in all
the Marathi hhaMi literature will be clear from the
following: —

' In the introductory passage of the Yadynavalkya Smriti the
meaning of the word Dharma is very briefly and luoidly stated and
illustrated as follows : — " Here the word Dharma is used to denote
six kinds of Smarta Dharmas, viz., ( 1 ) Varna Dharma ( the duties,
prescribed for the people of different Varnas or castes; ( 2 ) Ashrama
Dharma ( the duties prescribed for people belonging to the four orders,
viz., Brahmacharya ( student ), Orihastha ( householder ), Vana-
prastha (one who has retired to a forest), and a Sanyasi (onewhohas
given up the world) ;( 3 ) Varnashrama DAarwia ( duties prescribed
for a man of a particular caste and particular order )-, ( 4 ) Ouna
Dharma ( duties relating to one holding a particular status ); ( 5 )
Nimitya Dharma ( occasional duties ); ( 6 ) Sadharan Dharma
( duties common to all )." That a Brahman should never drink wine
is an instanoe of Varna Dharma ( i. e., a duty belonging to a man of
a particular Varna or caste ). That a Brahmachari should perform
morning and evening Homa is Ashrama Dharma ( duty prescribed
for a man belonging to the Brahmacharya order ). That a Brahman
Brahmachari should use the staff of a Palaaha tree is Varnaf.hrama
Dharma { duty prescribed for a man of a particular Varna or caste
and a particular Ashrama, i. e.. order ). That a king who has been
crowned and who possesses qualities prescribed by Shastras should
protect his subjects is Ouna Dharma (duty prescribed for a man hold-
ing a particular status ). Undergoing penance with a view to
ol <tnse a man of the blame arising from not doing what the Shastra
has prescribed to be done and from doing what the Shastra has
prohibited is Nimvtya Dharma ( duty arising by reason of the occa«

XIX

sional lapses of duty or breaehas of injunctions of the Shantras ).
The duty of not killing ( Ahimaa ), of speaking the truth etc , etc.,
which duties are to be practised by all men from a Brahman to
a Chandala, is Sadharan Dharma ( duties common to all beings).
( From The Makraita, May 22. 1927 ).

Maratha Pre-eminence in Indian History

To these admirable definitions of what Dharma
really means, we only need to add that the 850 pages of
English translation in these two volumes of Stories of
Indian Saints provide a veritable gold mine of illustrations
taken from actual life. These were the religious ideal's to
which Ramdas appealed in his famous couplet :

JTTI7I f%5^F ^m^\ I JT^Ri^ ^?f m II
<5f^i4[ 5? ^r^rit w^i I 5f^ ?tH?f? II

This means: ' Unite all the Marathas and spread every-
where Maharashtra Dharma. If you do not exert yourself
for accomplishing this, your ancestors will look upon you
with derision.' The response to that appeal has given us
one of the greatest epic stories in Indian history and hence
the historian can say that ' the Marathas alone of all the
various nationalities of India crushed the growing Mogbul
power ' ( see G. S. Sardesai, Mcun Currents of Maratha His-
tory ), the Marathas being the only Indian nation that has
ever ruled so great a part of India. The explanation lies
in the fact that the people of the time * looked upon the
Maratha leaders as the liberators and defenders of their
faith,* and the result of this fight for religious liberty,
extending over more than three centuries, gave to the
people of Maharashtra the famous epithet of Jayishnu or
'conquering* while those of other provinces are described as
sahishnu or ' passively suffering,' to quote the apt distinc-
tion made by Mr. Rajwade. When Mahipati was engaged
on his Bhaktavijaya, the Maratha Power was at the zenith of
its influence, but as he wrote his closing chapters the his-
toric Maratha Confederacy was being shattered on the fatal

zx

battlefield of Panipat ( 1761 ). In the Bhakiavijaya stories
ve see at work in the daily life of peasant, priest and poet
alike those religious ideals which gave to Maharashtra its
well-deserved pre-eminence over all the other people of
India. Alas ! that so many in Maharashtra have lost the
pristine glory of their bhakti patriots and poets and have
made patriotism itself their sole religion.

When Religion Is Perverted

Mahipati lived in such a different climate from the
atheism and agnosticism of modern India that a Foreword
to such a book as this is no place to deal adequately with
the growing revulsion in India against that corruption of
religion which has been responsible for the toleration and
perpetuation of those monstrous evils of Indian society
such as infanticide, child-marriage, untouchability, etc.
These have so long masqueraded under the guise of
religion as to alienate thousands of India's educated minds
from religion as such. Even the mild and tolerant
Mahipati makes one of his heroes in this volume,
Ganeshnath the mendicant, tell some higb-oaste Brahmans
who were boasting that they 'belonged to the highest class,
( page 336 ), ' The palm tree is very tall but its shade
is of no use to anyone. ' And in another place (page 333 )
Mahipati puts into the mouth even of Krishna the
words, ' We must not give the mystic mantra to a man of
the low caste, ' to whom Krishna gives the offensive name
of 'Unmentionable,' the whole story that follows showing
how a Mahar was disgraced before the people. How terribly
a corrupt form of religion can mislead the people has
been illustrated for India anew while this Foreword was
being written. We refer to the tragic outbreak of
violence arising out of the protest by the villagers of
Tiruvadi in the Tanjore District of South India against
the attempt of the police, acting under definite orders

XZl

-fTom Government, to stop the brutalising practico of self-
torture in the form of hook-swinging and hook-dragging
as acts of propitiation of the local deity ; so fierce was the
popular resentment against interference by the law that
one official was battered to death inside the temple and two
others were murdered outside. Similarly tragic corrup-
tions of religion are also being seen ( as we write ) in the
recurrence of animal sacrifices in widely separated Indian
centres, accompanied by terribly cruel methods that have
evoked many noble protests, e. g., from the All-Indian
Humanitarian League. In such incidents one is equally
amazed at the passionate quest after Qod and at man's
perversion of this quest.
Why Indian Religious Literature Is Unattractive

These biographical fragments from Mahipati ofEer to
Western students a new method of studying Indian reli-
gion. With the best will in the world to understand
Hinduism at its noblest, even the most diligent students
in Western lands find India's traditional literature to be
forbidding and unattractive in the highest degree. This
point has been put so well and so recently by a British
writer of high standing that we will quote his words. In
the book which has a misleadingly militant title, Cuunier
Afiock From The East, Mr. C. E. M. Joad, after stating
that ' Radhakrishnan is definitely critical of the sterile
dogmatism in which Hindu thought has apparently come
to rest,' continues :

'The vital flow of religious inspiration has trickled away into
-the sands of scholarship and formalism, and there apparently it has
lost itself. It is, indeed, difficult to read Indian philosophy with ita
endless commentaries upon the semi-sacred texts of its various sys-
tems without deriving the impression that one is being presented
with a testimony, one of the most striking, to the perverted ingenui-
ty of the human mind. . . . The ideas are unacknowledged in the
'West, the philosophy almost entirely unread. The reason is, I
'think, the unfamiliar, the perverse form which Indian philosophers
havv chosen to adopt. . . . Contemplating this ouriaas corpus of

xxii

dogma, piety and learoiag the Western reader is doubly repelled.
So far as the past is oonoerned, he finds the ideas, the undoubtedly
▼aluable ideas, of Indian philosophy clothed in the unfamilier and
forbidding garb of a commentary upon sacred texts ; so far as the
present is concerned, he is led to suppose that philosophy has rearh-
ed a dead end.'

The Biographical Method of Studying Indian Religion

This extract, though from one declaring himself ' an
avowed agnostic,' illustrates the need of an entirely new
method of presentation if Indian religious literature is to
capture the imagination of the world. Mahipati's entranc-
ing stories of Indian saints, of which the Bhaklavijaya is
full from end to end, supply the needed change in method,
for they provide us with hundreds of examples of the
religious life of the individvM in Hinduism. We venture to
suggest this biographical method is not only more interest-
ing but that it also supplies a more reliable test of the value,
or otherwise, of Hinduism in the everyday life of India's
people. Systems of thought, agelong institutions and
extensive movements we have had in plenty in the study of
Hinduism. Mahipati offers us a new method of understand-
ing this vast and all-pervasive influence on India's people.
By his biographical method Mahipati presents us with many
varying types of thos^ individuals who have prevailed in
every period of Hinduism and who never abounded as they
do today all over the land, people by the thousand who
feel that the philc^ophical tenets and the priestly systems
of orthodox Hinduism are alien from the daily needs of
the common people. Craving as they do some other form of
religion, they have created in India a type of ' religious
outsider ' who feel they can no longer accept many things
for which the traditional religion stands. Though most
people of this type have not definitely broken with the
accepted system, and though many of them seldom if
ever attend the Hindu temple, yet their number is increaa-

xxiii

ing immensely, especially among the ever growing
student population of India. Mahipati's biographical
stories offer an almost ideal method of learning how to
underatand these people, many of whom occupy positions of
great influence in Indian society. Since these people to-day
are the true religious descendants of many of those whom
Mahipati has so skilfully portrayed in the Bhaktavijaya,
this eighteenth century biographer can help us to establish
invaluable points of contact with many of the Indian
citizens in our own day.

Religious Value of Mahipati's Biographies

Concerning the question whether Mahipati's charac-
ters are drawn from actual life or are examples of eight-
eenth century Indian religious fiction, we cannot do better
than quote what we have found in one of Dr Abbott's
manuBoripta handed over to us. Says our late friend :
' Whether the stories of the different saints are real or
legendary matters little, but from them we learn what
was popularly considered their conception of God, and
their way of approach to Him. That they considered
an image of an aoatar like Rama or Krishna a way
of approach cannot be doubted. Tukaram's enthusiasm
before the image at Pandbarpur and the devotion of
Bamdas to images of Bama give abundant evidence. But
it should also be remembered that the approach by way of
the idol was not their only way. They practised and
taught what is called manas puja, that is, worship in their
inmost mind. It was their way of going as it were into
their inner chamber and of closing the mind's door as they
prayed in secret to God, Whom they called Mother and
Father. If Hindus of the present day were to follow
the ideas of these their own bhaMi saints, they need never
seek approach to God through an idol but could always use
the method of manas puja ( mental warship). Of course

XXIV

not all the bhaktas in these stories held to the high ideal
of bhaJdi ( devotion ) and vairagya ( self-denial ) as did
Tukaram and Ramdas. Many were sincere bhaktas while
carrying on their worldly business, but they had the
spirit of vairagya, that is, their indifference to worldly
things ( their vairagya ) was one of mind and spirit. It
meant that they did not look upon their riches as acquired
for their own happiness, but to help the needy. They
understood that they should not lay up the temporal
riches of this world but should aim at the supreme
spiritual riches. Saints like Eknath, Tukaram and
Ramdas tried to live the life of complete indifference to
worldly things. But they did not press this highest ideal
upon others, unless others themselves so chose it. Others
were to continue in the business of life, doing their res-
pective duties, but always with the unselfish spirit of
vairagya, or of indifference to worldly things. Bhakti saints
like Eknath, Tukaram and Ramdas tried to obey literally
the precepts, " Give to him who asketh of thee," 'Take no
thought for the morrow, what ye shall eat or drink, nor
yet for your body, what ye shall put on." They trusted
God for everything. '

' India's Religion Of Grace '

Careful readers of Mahipati's biographical stories of
the bhakti saints of Maharashtra will note many personal
confessions, prayers and records of the most intimate
religious experience which illustrate most strikingly the
conclusions of that reverent investigator of the Science of
Religion at the University of Marburg, Professor Rudolf
Otto, who is rightly acknowledged as ' one of the very
first theologians of Germany, * and who sees in Indian
bhaldi ' the working of the Spirit of God among all men '
as ' an actual preparation ' for ' the coming of the day
when all the world will be united in one faith and on

communion, which will be the Kingdom of God. ' The
words are those of Dr Frank Hugh Foster of Oberlin.
Ohio, U. S. A., in his 'Translator's Preface' to the
English edition of Dr Otto's remarkable book entitled
India's Religion of Grace published in 1930. The attitude
of this book to India's religious aspirations is indicated by
the one and only reference to Marathi religious literature
where Dr Otto speaks ( p. 63 ) of ' the wonderful, delicate
and spiritual songs of the Maharashtra saints. ' To show
what Dr Otto means by his conception of India's Religion
Of Grace it is impossible to give more than the following
selections from his rich 141 pages : —

' Indian thinkers have not engaged in speculation for the sake
of mere metaphysics or to gain a theoretical view of the universe,
but the purpose has been to give a doctrine of salvation, that is
to set forth the "Way" to a good above the world and infinite, which
is at the same time fundamentally different from all mere happiness
and cannot be estimated in worldly values, not even in "moral'
values, but has a purely religious value. Involvement in the bound-
less misery of " being lost; " longing for " redemption " from the
ohains of such misery, a misery arising directly from the mere fact
that man and the world are what they are; the way through red-
emption to an eternal, imperishable good which cannot be compared
with anything of earth, or either found or appropriated by one's
own reason or power, but is an " altogether different " good; these
are in India as well as with us the impelling interests, awakened
by the text and the meaning of the Srufi, the Holy Scriptures of the
old Upanishads. And, consequently, the Indian systems of doctrine,
too, aire not properly " philosophy, " but doctrine founded upon
" faith, " not interesting metaphysics, but theology' ( Otto p. 13).
' The religion of India is, in its last and highest form, the religion of
acosmistio mysticism, a mysticism denying the reality of world,
things, personality' ( p. 16 )•

India's Battle Against Pantheism

Dr Otto proceeds to show that in contrast with ' a
particular form of the Vedanta, * ' in India itself there has
been waged the hottest battle against this " monistic " mys-

XXVI

ticism of an impersonal Absolute, and there has arisen
thwe, moved by original impulses and drawn from original
sources, that which I call its "religion of grace" ' ( p. 17 ).

'Beginning in the profound verses of the pre-Christian Bhagavad-
gita, the book most loved and honoured by millions of Hindus,
passing through times of obscuration and reformation, as with us>
this doctrine of grace rises till it gains at last positions which
dumbfound us Protestants by their analogy to our fundamental
idBa,a....Bhakti-t6l\gioQ and the strange perplexities of its " doctrine
of grace " have in the East not only seized upon Hinduism, but have
also penetrated and shaped certain peculiar forms of doctrine and
communions in Buddhism' ( p. 18 ). 'In this Indian ftAaWi'-religion
there is presented, without doubt, a real, saving God, believed,
received, and-can we doubt it ?-eiperienced' ( p. 21 ). 'Great and
wide circles of the pious people of India recognize with glowing
enthusiasm the way of bhakti as the only way, and reject that of
Shankara as damnable heresy and soul-destructive error'( p. 22 ).

India's Struggle For God

In a spirit which combines appreciation with discrim-
ination the Marburg theologian goes on to say :

' Long before the iAoWt'-religion had assumed a settled form,
men had sought in India for God. had questioned, struggled and
known about Him, and not merely about a God of metaphysical
speculation, but a real and living God' ( p. 25 ). ' It was a struggle
for God, a real God, not such a God as philosophical speculation
gives us, but such as the heart and the soul need and seek, a God
to inspire personal trust, love, reverence and loyal self-surrender'
( p. 29 ). 'Here we are dealing with a genuine religivn and religion of
expedience. Religion ia here no mere fringe of sentiment furnish-
ing a border to the rest of our life, but is conceived as the true mean-
ing of life itself. With this is connected a trait which is character-
istic of the later theology of this religious communion ; the properly
speculative questions recede more and more, and the direct questions
of practical religion come forward, questions regarding salvation,
what is connected with it and how it is attained' { p. 44 ).

This is not the place to follow Dr Otto in the remainder
of bis fascinating study as he contrasts the spirit of Indian
bJakti as seen in the Qita and in the bhakti poets with the

xxvii

bhakti of the Bible, and as he sets forth ' the incomparably
more piercing and vigorous spirit of Palestine,' witnessed
in a quickened conscience for sin through communion with
the Hdy God and in the heart's cry for, and heart's assur-
ance of, forgiveness. Enough has been said, we would
hope, to lead non-Indian readers in East and West to
search in the gold mine of Mahipati's biographical narra-
tives of the religious history of Maharastra for numerous
illustrations of the correctness of Dr Otto's position con-
cerning both the excellencies and shortcomings of Indian
hhakti. How grave some of those shortcomings are have
been noted already by readers of the previous volume,
e. g., such moving stories as that of Gora the Potter ( see
chapter xvii, verses 99-127 ) whose bhakli led him to
' become so utterly absorbed as to be identified with the
Invisible ' and to trample his own child to death as he
danced in his ' ecstatic mood ' in ' worship of Hari. ' On
the principle of avoiding ' that irritating method, as
unscientific as it is ungenerous, which selects the worst
in one religion and contrasts it with the best in another, '
we have allowed Dr Otto to speak for himself in the
extensive quotation given above. It speaks volumes for
the scholarship and sympathy, the insight and the
tolerance of Dr Otto and the late Dr Abbott that they
succeeded in distilling from the bhaM literature two such
expositions of b/iakii aspirations and experience as those
in the foregoing paragraphs.

Pauranic Atmosphere of Much Bhakti Literature

One grave defect of this bhakti literature is what may
be called the Pauranic stamp which mars so many pages.
How deeply that Pauranic stamp affects almost the whole
of Mahipati's narrative can be seen at a glance, for well-
nigh every one of his moving stories makes frequent
reference to thc»e Pauranic Names and Narratives set

XXVIU

forth in the first two Appendices at the close of the present
volume. The case of Krishna { see pp. 396-7 and 424-8 )
is alone sufficient to indicate what must be the influence
of many of the Puranas so popular still all over India»
with the account of his 16,108 wives and of his dalliance
with the female cowherds. The growing disquiet among
India's educated people regarding these aspects of their
«acred literature is one of the most stril^ing indications of
India's slow but sure acceptance of ' new standards of
historical truth and ethical holiness. ' Under the influ-
ence of these ' new standards ' an increasing number of
Hindu scholars are retaining these Pauranic narratives
only as emblem, imagery and allegory, this allegorical
principle of interpretation being more and more applied
also to certain difficult aspects of the great and wonderful
Bhagavadqita. On this interesting point one of the most
sympathetic and understanding of scholars on Indian
history, Edgar W. Thompson, M. A., himself twenty-five
years in India and author of the excellent History of
India for Indian High Schools and Colleges, writes in his
latest book :

' Indeed, it would be highly inconvenient and repugnant to the
feelings of many modern Hindus, if the (?i?a were to be regarded as
a narrative of fact. ...It would follow inevitably from an acceptance
of the Gita as history, that Krishna had inculcated, in the most
literal sense, the necessity for and the righteousness of killing. ...but
there may be room for doubt, if its history is not assumed. If,
however, we believe that a living Krishna, in bodily form, on the
particular occasion described by the poem, aotually spoke the words
attributed to him, then there is no escape from the conclusion that
Krishna sanctioned warfare of the most wanton and ruthless type.
The teaching of the poem would be in flagrant contradiction of any
doctrine of Ahimsd. or Saiyagraha (soul-force). Mr. Gandhi, to
whom the Gita has been as the staff of his life, seeks to turn the
point of this objection by declaring that the setting <Jf the poem is
unhistorical-that it is an allegory. '

ZXIX

Bhakti and Pantheism Often Found Together

It is, on the other hand, a tribute to the growing con-
scientiousness of Indian, particularly of Hindu, scholar
ship that a growing number of Hindu writers frankly
recognize that emblem, imagery and allegory may too
often be treated as a convenient hiding-place for both ' bad
history and bad morality ' and that the doctrines of the
Advaita Vedanta have helped to blur the ineffaceable dis-
tinction between fact and fiction. No more eloquent
protest has ever been made, and certainly none by greater
authority, against the inadequate historical sense and
defective historical methods of Indian students, than was
made some years ago by that greatest of all Eastern
savants, the late Dr Sir Ramkrishna Gopal Bhandarkar
on the occasion of the opening of the Bhandarkar Research
Institute in Poona. These things in no way imply any
lack of appreciation of India's marvellous Oif.a, still less
of the bhakti literature which the Gifa inspired; they
simply recognize that only an ' indolent and shallow syn-
cretism ' can overlook the fact that the doctrines and
practices of opposing sects and schools of Hindu thought
are strangely blended in the greatest of India's religious
classics, and that the Hindu Pantheists and Dualists, the
followers of Shankara's Monistic philoisophy of the Abso-
lute and the bhakti believers in a Personal God, alike
claim, the Oita as their authoritative book of devotion.
Hence it is that it is true to say on the one hand with Dr
Barnett in his book on The Lord's Somj that the Crita has
for its cum the setting forth of ' a consecration of life's
every work to the selfless service of God, and an Infinite
Love that at every place and every time pours forth its
illimitable grace to all that seek after it;' and that it is
equally true to say that the Oita's testimony to a Personal
God is marred by so often ' veering away from this God to

XXX

the bare and inconceivable Absolute of the Advaiia;' about
which the great Kabir cried out of the depths of his soul's
need that ' the Impersonal ' did ' not satisfy ' his soul.

An Advaitic Strain In Much Marathi Bkakti

Such facts as the foregoing help to explain the re-
markable mingling all over Maharashtra of Vaishnavite
( Hart = ?R ) and Shaivite ( Hara=^ ) elements in the
popular worship, and may throw light on an opinion wide-
ly held that over ninety per cent of Hindus still hold to
the Advaitist, Monistic, Pantheistic view of an Impersonal
Deity. They are also in line with the statements made
by Professor R.D. Ranade.M. A., on pages 178-9 of his nota-
ble work published last year entitled Indian Mysticism :
Mijsticism In Maharashtra, being the seventh volume in
the great work History of Indian Philosophy projected by
S. K. Belvalkar, M. A., Ph. D., of Poona and Professor
Ranade of Allahabad. Though Professor Ranade agrees
that ' Farquhar fitly calls Dnyandeva the " Coryphaeus "
of the whole Bhakti movement in the Maratha country, *
nevertheless he ( Ranade ) is able to say that ' the philo-
sophical grounding of Dnyandeva, as evidenced in the
Dnyaneshuxm, is more or less of the Advaitic kind, though
occasionally here and there some concession is made to
the other schools of the Vedanta. Sir Ramkrishna
Bhandarkar once expressed his great inability to under-
stand how the Maratha Saintg could reconcile Advaitism
with Bhakli.' On this R. D. Ranade makes the comment :

* It is ezaotly this reconoiliation which is made in Mysticism
generally, and more particularly in the Mysticism of the Maha-
rashtra school which is worth while notiDg. The philosophical found-
ation of the ^^rartYanu&Aava is somewhat in a different line. There
we see how Dnyandeva is under the influence of the philosophy
of the Shiva-Sutras when he refers to such terms as Pinda, Pada
Shiva and Shakti. ' And again later ; ' Dnyandeva's spiritual
Mysticism reconciles both Monism and Pluralism. " Not in the

XXXI

Monism of Shankaraoharya, nor in the Dualism that is quit*
satisfied to remain two, but in the spiritual experience that tran-
scends and includes them both, is peace to be found " ( Macniool ).
It is not our busniess here to enter into a philosophical discussion
of the nature of Mysticism. But we may say that it does not regard
the duality of devotion and the unity of mystical experience as con-
tradictory of each other.'

Pioneers of Indian Religious Reform

If we are disposed to pass severe judgments on the
bhaldi saints in Mahipati's biograpliical and autobiographi-
cal pages for their habitual references to the Pauranic
stories which are often marred by such easy-going
morality, let us remember on the one hand that such
stories provided the chief, if not the only, quarry in that
age for religious vocabulary and meditacion in the peoples'
vernacular ; and on the other hand that these same bhakli
saints, by their experience and message of a Personal God,
raised against themselves the cry of Hindu conservatism,
' Our religion in danger ! ' How fierce the persecution
they incurred is clear from many of Mahipati's stories,
some of which are epic in character; for example, the
opposition Eknath encountered from the orthodox Hindus
at Paithan on the Godavari and the monumental patience
and charity with which he confronted it. When we
remember how novelty of all kinds, religious novelty in
particular, is ever an affront to love of ease, and how the
followers of Hindu bhakti were regarded as endangering
all that was counted dear and best in immemorial
Hinduism, we shall not be slow to give the meed of praise
due to those intrepid religious reformers represented by
the pioneers of the bhakti school, even though we today
now see that there were still clinging to their message
some of the defects of the teaching which they were
slowly outgrowing. Clonsiderations such as these compel the
conclusion that the followers of the UiaM school, both In

XZXII

their noble protest against the unsatisfying conception of
a Monistic, Pantheistic, Impersonal God, and in their
fearlessness as religious pioneers in those dark and
stormy times, are to be regarded as the heralds of the
nobler and purer India for which we all still labour
and aspire.

Political India's Need of Religion

We are convinced that in these intense days when
India's political future is trembling in the balance, there
is more need than ever that India's people should imitate
the pioneers of the bhaMt school by keeping the spiritual
vision fixed on the high destiny of the individual soul.
Only so can individual leaders .be inspired for the vast
tasks of reconstruction that await the Indian nation. Of
course, if we are to follow to their strict logical issue the
tenets laid down by the ancient Sages of India's Advaifa
Vedanta, no rational being should concern himself with
politics, for ' there is a rift, an irreconcilable opposition,
between India's present occupation with politics, and the
ancient philosophy of the Advaita Vedanta.' Much the same
may be said of those who lose themselves in the ' ecstatic
extremes of bhakti moods, for though little children
are not trodden to death as in the case of Gora the Potter,
it yet remains a sad blot on the bhakti pilgrim centre of
Pandharpur that its appalling infant death rate has some-
times figured among the very highest in India. Modern
India, however, is very painfully realizing that it is not by
solitary contemplation of the Deity, either by the Dmjana
Marga of pantheistic philosophy or by the Bhakti Marga
of devotional ecstasy, that her needy millions will rise to
their destined greatness. Indeed, India is today in danger
of swinging to an extreme in the other direction as seen
in the tendency ( not unnatural in view of many facts ) of
many of her most earnest sons and daughters to make poli-

xxxiu

tics their religion. But even the politically-minded will
never be inwardly satisfied either by political activity or
by social service.
Helping ' Things Human ' By ' Things Divine '

In his interesting book, East And West In Religion
published a few months ago, Dr Sir S. Radhakrishnan
relates a story told by Aristoxenes of the third century
B. C. about the visit of an Indian philosopher to
Socrates. * Socrates told the Indian stranger that
his work consisted in enquiring about the life of men
and the Indian smiled and said that none could understand
things human who did not understand things divine. * The
words we have italicized have a very rssl message to
India at this momentous hour in her history, and Dr.
Radhakrishnan makes the double comment : ' It is a
common temptation, to which Indian thinkers have fallen
more than once victims, that spirit is all that counts while
life is an indifferent illusion, and all efforts directed to im-
provement of man's outer life and society are sheer folly; '
but on the other hand, ' Rabindranath Tagore uses the
visible world as a means of shadowing forth the invisible,*
for 'he touches tlie temporal with the light of the eternal. '
Happy the nation that has two sons such as Rabindranath
and Qandhiji who, despite their contrasts and ( may be )
their defects, so constantly amid all the national struggle
'touch the temporal with the light of the eternal. ' Our
own deep conviction is that if, in the social, moral and
religious revolution that is convulsing India far more
deeply than are politics or economics, her people will but
follow the light that comes from two such sons and from
all other sources, than, however revolutionary the changes,
religious or political, that may sweep over the land,
' nothing which is beautiful and good in India's heritage
need be lost. ' It is because we believe Mahipati's stories
help to build a bridge of passage f rcun ancient India to

XXXIV

the new India that is to be that we send them forth as a
preparation for the fuller light that is dawning everywhere
in wonderful Hindustan.

Request, Acknowledgment, Recognition

We would fain crave the indulgence of our readers for
the defects that must of necessity mar the pioneer transla-
tion of so extensive and difiBcult a piece of work as is the
Bhakiavijaya,' and prepared for the press under such
difficult conditions as these two volumes have had to be.
With the chief author gone from this mortal sphere before
printing had begun, followed by his companion in author-
ship when the second volume was only half printed, it has
sometimes appeared as if the task could not be completed.
A special word of gratitude is due to the cooperation of
the entire staff at the Aryabhushan Press, Poona; their
uniform patience, courtesy and help have alone made
possible the publication of this work. In this as in so
much else besides they have shown themselves worthy to
be called ' Servants of India.'

Finally, it gives us pleasure to inform our readers
that the first nine volumes in this Poet Saints of Maha-
rashtra series have received the recognition of the Direc-
tor of Public Instruction, Bombay Government, by his
sanction of their use in teachers' libraries. This was
signified in his Office Notification No. 86 ( a ) -I-C of 15th
May, 1934, and published in Part II of The Bombay
Government Gazette dated May 24, 1934.

June, 1934,
United Thedogical College of
Westfrn India,
7 Sholapur Road, r J. F. Edwards

Poona Camp :
Office of the Poet
Saints of Maharashtra Series

BHAKTAVIJAYA

BY
MAHIPATI

VOLUME II

CHAPTER XXXI

KAMDAS OF DAKUR

Obeisance to Shri Ganesh. Obeisance to Shri Krishna.

STORIES OF THE SAINTS BURN UP SIN

I. Victory to Thee, the Husband of Rukmini, Dweller
at Dwarka. Mover of the heart, Cloud of intelligence,
Father of Brabmadev, Ornament of Thy bhaktas. Slayer of
the monsters, Shri Krishna. 2. Victory to Thee, Peryader
of the universe, Lord of all. Giver of the gift of final
deliverance, infinitely generous. Purifier of the sinful.
Saviour of the world. Husband of Radhika, Govinda. 3.
Victory to Thee, who hast taken forms with qualities, O
cloud-d.irk One, the most beneficent Being, Dweller in the
universe, Atmaram ( Divine Spirit ). May I have love of
Thee in my worship. 4. Victory to- Thee, Dweller on the
banks of the Gomati, Ouru of the world. Lord Ranchhod.
Let the shadow of Thy mercy fall upon me so that my
heart may remain steady at Thy feet. 5. Victory to Thee, the
Bee on the lotus-heart of Thy bhaktas. Thou who dost exist
and art intelligence and joy. Root of joy, place my heart at
Thy lotus-feet. Do this for me, O Govinda. 6. Being my
Helper, assist me to describe the wonderful stories of Thy
bhaktas, by which the ears of Thy hearers in their love arc
delighted.

BAMDAS OF DAKUR AS PILGRIM TO DWARKA

7. And now listen, you pious people, to the interesting

B. V. II 1

BHAKTAVUAYA Ch. XXXI 7-19

story, infinitely pure. As this story falls upon the ear, all
one's gins are burnt away in a moment's time. S. Seeing he
bhakli of Bamdas, the antique idol (of Krishna) at Dwarka
oame to Dakur; Dvrarka is three hundred miles beyond
Dakur. 9. There was a Brahman there by name of Bamdas,
supremely pious and wise. He used to beg for uncooked
food and with it he supported his family. 10. He was
always desireless and contented. All mental unrest
was put aside. Day and night he continually repeated
God's name. 11. On the EkadasM ( the eleventh day )
of every fortnight he was accustomed to go to
Dwarka. Bamdas in devotion held to this regular rule.
12. In a piece of Saya wood he scooped out a place, and in
it he planted the tulsi. Holding this in his hand he used
to go to Dwarka. 13. As he walked along the road full
of love, he continued describing with joy the goodness of
HarL He had abandoned all interest in his body and was
full of vcUragya ( the idea of indifference to worldly things).
14. Whenever Dwarka came into sight his heart was full
of supreme joy, just as when a miser suddenly comes upon
some money as he walks along a road; 15. or as when
a young bride has been roughly treated at the house of
her mother-in-law and sees her own home sho is full of joy;
or just as men rejoice when after a season of drought,
clouds moisten the earth. 16. Repentant in heart, he would
bathe at the bank of the Gomati, and then after manos-
puja (worshipping God in his heart) he would go to the great
door of the temple. 17. Making there a prostrate namaskcw
with reverence and putting aside all pride of body he was
accustomed to say, * O God, I am a devoted suppliant of '
Thine. End my rebirths and redeaths.' 18. He carried the
tulsi plant along with him. With reverence he used to pluck
off a flower and give it to God and after worshipping the
Lord of Vaikunlh ( heaven), he would plead pitifully in
devotion. 19. He used to say, 'O Purifier of the sinnw,

2

C!h, XXXI 19-31 RAMDA8 ACCUSED OF THBFT

One with the eagle banner, this is my worship as a helpless
one.' Then making a namankar to God he was accustomed
to return to Dakur. 20. He used to remain one day in his
house, and then start again on his journey. For twenty-five
years he had made these trips to Dwarka.

KRISHNA'S BEQUEST TO BE, TAKEN FROM DWABKA
21. His body had now become weak. Old age had come
upon him. On one occasion therefore he came to Dwarka
and thus pleaded with God : 22. ' My body has become
weak. I have now no more strength to come here. Love
rae still, dear Lord.' With this he placed his head at the
god's feet. 23. Tears flowed from his eyes and he was not
able to continue his praise. He then said, ' This is the last
time I shall see Thee. I shall not be able to come again. *
24. As Ramdas said this the Dweller in the universe was
stirred with emotion. With His four arms He held his
bhakta in tight embrace. 25. God said to Ramdas, ' You
have suffered much for my sake. I owe you much for your
service. I can never repay you. 26. Your service has been
great. Now take Me to your town.' Ramdas said to Him,
' O Krishna, how am I to take Thee ?' 27. God said to him,
' I will give My chariot. Harness the horses and place Me
in the chariot at night and start. I will come to you."
28. Ramdas then brought the chariot and seated in it the
dark-blue eomplexioned One, and with love in his heart the
Lover of His bha/ctas came to Dakur. 29. Ramdas now said,
' O Bhagwant, where shall I hide Thee ? When the priests
hasten from Dwarka here, thay will punish me.' 30. At dawn
at Dwarka the priests came at the hour of the wave offering,
and to their amazement the idol was not in the temple.

RAMDAS, AC!CUSED BY DWABKA PRIESTS OF
THEFT, TELLS A LIE
31. As they thoaght aboafc th3 maHer one of them said
' Ramdas was here, and he must have taken the god sway.

3

BHAKTAVUAYA Ch. XXXI 31-45

I see the tracks of the chariot on the road* 32. The priests
having seen the chariot-tracks, all of them came to Dakur.
But Ramdas had taken the idol and had thrown it into
the. pond. 33. The priests said to Ramdas, ' You have
brought the idol from Dwarka. Show us where it is.' Such
vas their request. 34. Ramdas told them a lie: ' I did
not bring the Life of the world here. Search in my
house for Him, that Ornament of His bhaktas, that
supreme Spirit.* 35. The priests then went into the
town and searched from house to house. They
examined every tank and well. 36. Then they began to
investigate a pool of water outside the village. The
idol of Krishna was struck with a dagger in the chest and
blood gushed out from it. 37. Reasoning in their minds
on this, they said, ' We have found Lord Ranchhod. ' They
then dived into the water and drew out the Husband of
Rukmini. 38. Then bringing a chariot there they quickly
placed the idol in it. Ramdas became greatly concerned
and spoke to God. 39. He said, ' O Lover of Thy hhaktua.
Helper of the lowly, art Thou going to abandon me and go
away ? For Thy sake, O Husband of Rukmini, I told a
lie. ' 40. The Life of the world came into his meditation
and said to H is 6/!a/.'/a, 'Let your mind be at rest, and
continue your worship of me. 41. Placing my hands upon
my side I remain at the door of Pundalik. So I shall for
ever remain with you at Dakur. '

HIS OFFER TO GIVE GOLD IN WEIGHT
EQUAL TO THE IMAGE
42. Ramdas then replied, ' The priests will take Thee
away and how shall I prevent this V I do not know. '
43. The merciful One thei\ said to him, ' Go to the priests
and promise them gold equal to mj weight. 44. Your
wife's nose-ring weighs a grain, I will become of that weight
and will stay with you here. ' 45. Ramdas, happy in
heart, went to the priests and said, ' Since I have brought

4

Ch. XXXr 45-58 KRISHNA OVERCOMES OBSTACLES

the idol from Dwsrka, leb it remain here. 46. I will give
gold of the same weight as the idol. * This promise was
agreeable to all, for Narayan is the giver of reason. They
said, 'Bring the god hera. '. 47. Going to where the towns-
people were seated, he said to them 'I am going to give gold
to the priests equal to the weight cf the idol. 48. In that
case the idol will become mine. All of you be witnesses of
this. ' The crooked-minded laughed as they heard these
words. 49. They said, ' You are weak, poor, and without
anything. You have not even food enough to eat. How
can you give gold ? We are surprised.'

HARI'S MIGHT IS ABLE TO REMOVE HIS
BHAKTAS- WEAKNESS
50. Ramdas exclaimed, ' The mighty Hari has
come to my house and yet you call me poor; yo
seem to- feel no shame in your heart at this. 51. The
Daughter of the Ocean ( Lakshmi ) came suddenly to
the house of a poor person to give a gift. To call such a
person poor shows your foolishness. 52. If in a box of iron
a touchstone is suddenly found, it is useless to speak of the
former value of the box. Why should one weary his
tongue by such talk ? 53. If the Ganges water flowed into
the sewerage of a town, then anyone who might find fault
with it would bring blame on himself. 54. When Saragvati
is pleased with a dumb parson and teaches him to study,
then anyone who calls him a fool will bring blame on
himself. 55. So even when the Husband of Lakshmi, Lord
of Vaikunth (heaven),' is pleased with me, they do nothesi-
tate to call me weak.* 56. Some people remarked, ' Let
us watch this fun and we shall bear witness. ' The scales
were fixed and the Husband of Rama (Krishna) was put in
one. 57. The priest said to him, ' Go and bring your gold. '
Ramdas at once went to his house. Holding the nose-ring
in his fist, he at once returned. 58. People said to him,
'Show us the gold; though you went to your hoase- you have

BHAKTAVIJAYA Ch. XXXI 58-70

come back empty-handed. ' 59. Opening his fist, the people
began to scoff, saying, ' We think this will make a great
quantity of gold 1 ' 60. Then Ramdas, joining his hands
f>alm to palm, prayed to the Husband of Rukmini, and
said, ' O Helper of the helpless, '.older of the Sharany bow.
Saviour of the lowly, Shri Krishna. 61. Satyabhama gave to
Narad a gift of Krishna but in return he accepted from
Rukmini a Msi leaf and gave her the victory of securing
Him. 62. I am poorer than she. Let Thy pride in me
remain. ' Saying thus he placed the gold that weighed a
a grain in the scale. 63. As the jiose-ring was placed in
the scale. He in^Vhomisthe Infinite universe rose to its
level. The bJtakta cried out ' Victory, Victory ' and the
gods threw down flowers. 64. They exclaimed, ' Blessed
blessed are you, Ramdas, for you have bought God. You
gave a nose-ring, and acquired for yourself the Lord of
Dwarka. ' 65. They said 'Blessed, blessed is your bhakti'
Blessed, blessed art> your good deeds. ' The priests then
returned to Dwarka.

A NEW IMAGE INSTALLED

66. There they made a new idol, and installed it in
the town of Dwarka. The idol of Krishna remains at
Dakur because of Ramdas. 67. Today people still go to
Dwarka, but first.they come to Dakur to see and worship
Krishna and then they go ou to Dwarka.

68. The next chapter will arouse interest. It is about
the ancient idol at Mathura. Seeing the 6Aa^/{' of a celibate,
the ancient idol of Mathura will come to Hardwar. 69. God
records many lives and increases the glory of His bhaklas.
Mahipati in his love describes His goodness.

70. Stmsfi ( Peace ) ! This book is the Shri Bhakiavijaya.
In listening to it the Lord of the world will be pleased.
Listen then, you God-loving, pious bliaktas. This is the
thirty-first deeply delightful chapter: it is an offer'ng to
Shri Krishna.

6

CHAPTER XXXII

KALYAN AND NIRADHAR THE CELIBATE

Obeisance to Shri Qanesh. Obeisance to the Lord of Dwarka.

KALYAN AND NIRADHAB AS PILGRIMS

1. Let the hearers listen with reverence to the infinite-
ly holy story of how the ancient idol at Mathura went
to Hardwar. 2. A pilgrimage had gathered at Rameshwar
at the night-festival in honour of Shiva. Two Brahmana
from the Northern country had at that time arrived there.
3. Both of them lived at sacred bathing-places. Both were
holy Brahmans and indifferent to worldly things. By day
and by night they worshipped Hari in their love. 4. Ask-
ing one another about their domestic affairs, one of the
Brahmans said to the other, ' All my family live at
Hardwar. ' 5. The other replied, ' My birthplace is the
country of Gaud. But I have here no mother, father,
brother, or any close friends aside from Hari. 6. Visiting
sacred places, and the seven salvation-giving cities, I have
now come to Rameshwar. I am a."! a brahmachari
( a chaste unmarried man ) and Niradhar is my name.*
7, Kalyan the Brahman hearing these words was pleased.
Both of them then, joined together and visited the sacred
bathing-places and sacred cities. 8. Day and night
they sang the description of the good deeds of Shri Hari,
and they discussed among themselves publicly what was
soul and what was not soul. 9. Afterwards visiting to-
gether many sacred bathing places, the two finally came to
Mathura. They bathed at the banks of the Jumna and
then went to worship Krishna. 10. They remained there
three nights but suddenly Kalyan had a chill. Although
he used the best remedies, the chills and fever would not
leave him. His body became very thin. 11. According

BHAKTAVUAYA Ch. XXXII 11-22

to one's former deeds suffering never leaves the body, just
as the moon experiences consumption (waning of its phases),
and as Indra has a thousand holes ( in his body ). 12. Ill
luck unceasingly persecuted Shiva which made Him excee-
dingly sad; he then took deadly Halahal poison and
thereby His throat became blue.

NIRADHAE NURSES SICK KALYAK
13. Well, to continue the story. The two remained at
Mathura. The Brahmachari, just with the intention of
obliging others, continued his kind service of caring for
Kalyan. 14. Those who are called saints in this world
but who have in their hearts no compassion for creatures
can- never attain Shri Hari even to the end of time.
15. But this Brahmachari was not like that. He was the
very embodiment of speaking the truth, of kindness to
others, and of compassion towards all creatures. 16. The
Brahmachari sat near him day and night and gave him
medicine and a wholesome diet. For sir months Kalyan
lay there in his bodily suffering. 17. During all this time
the Brahmachari remained near him and cared for him day
and night. He was continually praying, 'O merciful One,

0 Vanamali ( Krishna ), make him better. ' 18. Finally the
time of suffering enaed and Kalyan regained his health.

NIRADHAR'S KINDNESS REPAID BY A MARRIAGE OFFER

Kalyan said to the Brahmachari, 'From now you are my

dear relative and close friend, my all-in-all (or my very god),

19. Your name is rightly 'The supporter of the supportless.'

1 can never repay your kindness, even during all my
rebirths. 20. My wife, sons and daughters, all remain at
ray home. In this foreign land you, a bhakla of Vishnu,
came to help me. 21. My daughter is unmarried at my home,
a would-be-bride of eight years of age. If you will come
to my home I will give her to you.* 22. The Brahmachari
hearing him, said in reply, ' I shall never live the life of a

8

Ch. XXXII 23-34 MARRIAGE OFFER TO NIBADHAR

householder. Why do you want to put me into the sorrow-
ful domestic life ?' 23. Kalyansaidtohim, 'Hove can there
be any harm from th3 domestic life? Krishna Himself will
undertake the burden of it. 24. I vow this in this holy
purifying sacred city of Mathura. Accept the gift of my
daughter, 0 bhakhi of Hari, indifferent to worldly things.'
25. The Brahmachari said to him, ' You are now an old
man, dwelling at sacrad bathing places. When you go
home you will hnd that your wife will not accept this
proposition. 26. If I now accept your proposition, and
later on if the marriage does not take place, then I shall
feel that my life has gone in vain. 27. I shall be one with-
out the life of a Brahmachari and at the same time without
the home of a householder.' Kalyan said to him, 'I call
Krishna as a witness to my proposition.' 28. Both then went
to the great door of the temple and there worshipped the feet
of Shri Krishna. He ( Kalyan ) seated the Brahmachari and
poured water on his hands, 39. saying, 'I have given my
daughter to you. Come to my house and there be married,
Madhavrao ( Krishna ) of Mathura, Life of the world, is
witness to this.' 30. After worshipping the feet of 8hri
Krishna, both hastened from there and after journeying
for three weeks they arrived at Hardwar. 31. Kalyan
went to his home but no one would speak to him. He had
been living at sacred bathing places and was now aged
in body. 32. All become your friends in times of prosperity
but finally they abandon you. Therefore the mind should
always be watchful.

KALYAN'S UNFILIAL SON AND CRITICAL WIFE

33. His son said to him, ' You have wandered a
great .■^tal but the end of your life has not yet
come. We do not understand who this Brakinicliari ia
whom you have brought here.' 34. When Kalyan wua
resting in his home, he said to his wife, ' When I was

9

BHAKTAVUAYA Ch. XXXII 34-47

tk the sacred bathing place at Mathura, I suffered from
chills and fever.' 35. She said to him, ' Vou have not laid
up for yourself good deeds sufBcient to enable you to die
at the sacred bathing place. Now you have returned home
to show your face here.' 36. Kalyan said to her, ' Listen
to what I have to say. When life is given to one there is
no death. In the company of this Brahmacluiri I have
experienced much joy. 37. In a foreign country he gave
me proper food and medicines.' She replied to her husband,
' What is there strange in that ? 38. When anyone is in
the company of others they always care for one another.
You are now wearied, lie quietly and go to sleep.' 39. The
Brhmachari who was sleeping near the door heard this
conversation.

KALYAN'S WIFE RAISES OBJECTIONS

Kalyan then said to his wife, 40. * When I was at
the sacred city of Mathura I went to the great door of the
temple, and there I agreed definitely to offer my daughter
to this Brahmachari. * 41. His wife said to him, ' Make
another marriage, and the daughter who may be born give
her to him.' 42. Kalyan said to her, ' If you offer your
daughter to a bhakta of Hari there is no end to your holy
deeds. Do not break my promise to him.' 43. She replied,
* I would rather at once push my daughter into a well,
or else keep her at home unmarried. 44. But I will
never put my daughter into the home of a bhakta of Hari.'
Kalyan asked his son but he too would not accept the
proposition. 45. On the next day both went to the door of
the king's palace. There they related what bad taken
place at Mathura. 46. The Brahman said, ' O king, my
promise has gone for naught. I feel that I shall have to
go on the road to the city of death. 47. In my love I made
a promise. Here at home my wife and son will not listen
to it. O king, speak to them, and cause them to give my

10

C!h. XXXII 47-60 KRISHNA AS WITNESS

daughter to him.' 48. The king said to the Brahman, *I do
not feel that your words are true. When you made this
agreement at Mathura, whom did you place as a witness^? '
49. Nirashraya ( the unsheltered ) Brahmacharis&iA to the
king, 'The Lord of Vaikunlh (heaven), the Enemy of Mura,
the Dweller at Mathura, Shri K^rishna, is the witness. 50. I
place as witness Him by whose mere wish infinite univers-
es are created and destroyed. He is the Ancient of Days,
the Lord of Rukmini. ' 51. Hearing him the king replied,
' You say you have placed the Husband of Rukmini as
your witness. Let Him come here quickly, if He will,
and bear the witness before us. 52. In that case I will
cause your daughter to be given to this Brahmachari.'

NIRADHAR BRINGS KRISHNA AS WITNESS

Hearing these words the Brahmochan said, ' I will
bring the Life of the world here to bear witness.* 53. He
immediately departed and for three weeks he travelled.
Arriving at Mathura he saw and worshipped the beautiful
dark-complexioned One. 54. He said to -Him, ' O God
infinite and supreme, come now with me in order to bear
witness. If Thou dost not come, my life as Brahmachari
will have been in vain.' 55. God said to him, ' How can
a stone idol walk ? ' The otherreplied, ' It will walk just
as it can talk. 56. I am Niradhanione without a supporter);
Thou, O Hari, art my shelter. Now merciful One, Lord of
the world, come with me as far as there.' 57. Hearing him
say this, Shri Krishna quickly followed him to carry out
the purpose of His hhakta. But He stud to the Brahmachari,
' Do not look back at Me. 58. If you do look back, I shall
stop in that very place,' Saying this the Life of the world
walked along behind him. 59. This glorious and brilliant
idol, with lustrous ornaments, spread light. On His feet
the Nepur and the anklets tinkled. Walking all night they
arrived at Hardwar. 60. The Pervader of the universe,

11

BHAKTAVIJAYA Ch. XXXII 60-71

having approached the city, was only a mile from it iiow.
Here the Lord of the heart ( Krishna ) stood still. 61. The
Brahman looked back and there he saw Krishna remain-
ing standing. His brilliancy could not be contained in
the very sky. He said to the Brahman, 62. ' I told you
before that if you looked back I should remain there.
Now go to the king and ask him to come here to meet me.'
63. The Bra'nii'ichari named Niranhraija (one without shelter)
at once started. He entered the royal assembly and said:

KRISHNA'S IMAGE AS WITNESS

64. 'He who took the side of Arabarish and who showed
contempt for the Muni Durvas, Ho, the Dweller upon the
sea of milk, Giver of final deliverance, I have brought Him
to give evidence. 65. He who killed Ravana, Kumbha-
karna and Indrajit, and delivered the gods from prison,
Raghav the Dweller in Ayodhya, Him I have brought to
give evidence. 66. When He was at Gokul He went from
house to house stealing butter. His mother fastened Him
to the handle of her churn. The Lord of Vaikunth
( heaven ), the Enemy of Mura, I have brought hers to give
witness- 67. Having killed Kans and Chanur, He installed
Ugrasen over the kingdom. The Life of the world I have
brought to Hardwar to give evidence. 68. When pure
Draupadi was insulted by Dusshasan, the hand of the
Infinite One clothed her with raiment. Th? Advocate of
His bhaklan. Husband of Rukmini, I have brought here to
give His testimony. ' 69. Hearing the Brahmachari say
this, all the people were greatly astonished. The king
rushed forward to wor.ship the Brahman's feet. 70. The
king started to welcome Krishna. There were eagle
banners. Drums and musical instruments sounded loudly.
The king went to receive the Brahman, and the Vaishnavas
shouted out the names of God. 71. There took place at
once a united cry of ' Victory, Victory.* The gods showered

Cb. XXXII 71-83 NIRADHAR'S MARRIAGE

down innumerable flowers. The noble Yadava ( Krishna )
had come from Mathura to give His evidence. 72. While
the saints and good people were singing the God's praise,
the king came and prostrated himself before it. He saw
the idol in its brilliancy and with its beautiful four arms.
73. Ornaments glistened in its crown. Around its waist
was the yellow robe. Seeing the noble Yadava thus, all
rejoiced. 74. The king then asked the bairagis, saints and
bkaklas, ' You are accustomed to go to Mathura. Is this
the very idol from there ?' 75. The saints said to the king,
' This is Shri Krishna Who dwells at Mathura, the Life of
the world, Who has row rushed to carry out the purpose
uf His bhaklas.'

NIRADHAR'S MARRIAGE
76. The king said to the rich citizens, 'Prepare at once
whatever is needed for the bride. 77. I shall perform the
duties on the side of the bridegroom.' Hearing this
arrangements for the wedding were made and a great
pavilion was erected, Panch Kos { ten miles ) in circum-
ference. 78. Hearing the news that Narayan Himself had
come to the wedding, an innumerable number of learned
people asseiubled for the glory of the hhakta. 79, The
Husband of Lakshmi having come ihere, no lack of any-
thing was felt. Innumerable instruments were played
and the gods came to look on. 80. When the marriage cur-
tain was held up the Brahman said, ' May Bhagwan the
Dweller at Vaikunlh{ heaven ) protect this bride and bride-
groom. 81. He who took the form of a fish, and killed the
Daitya Shankha by dashing him on a stone, may He, Dwel-
ler on the sea of milk, Holder of the disk { Krishna ),
protect this bride and bridegroom. 82. When Pxalhad was
persecuted, God came out from the pillar, so may Bhagwan
in the form of a half-man and half-lion protect this bride
and bridegroom, 83. Eating dirt at the house of Nand.
He opened His mouth to His mother and showed in it the

13

BHAKTAVIJAYA Ch. XXXII 83-93

whole universe; may He, the Son of Yashoda, the Enemy
of Mura, protect this bride and bridegroom. 84. He who
removed the used-up plates at the house of Dharma and
in many ways protected the Pandavas, may He, the Lover
of His bhaktaa, Shri Hari, protect this bride and bridegroom.

85. And now, in the Kali Yuga, the Life of the world has
come walking from Mathura. May He, Shri Krishna,
Dweller at iJathura, protect this bride and bridegroom.'

86. Hoving repeated this eight- verse formula, the Brahmans
completed the marriage. The festival continued for four
days, and then people saw the wedding parties on their way.

GOD THE CREATOR OF HIS BHAKTA'S FAITH
87. The idol has remained at Hardwar, and a new idol
was installed at Mathura. Proud of His bhaklas, Shri Hari
has performed many wonderful deeds. 88. Seated at many
sacred places He has saved His hhaktas. Just as anyone
conceives of God in reverence, God becomes like that to
him. 89. In this Southern country at Shri Pandhari, in
the Western country in the city of Dwarka, and in the
North at Hardwar, He waits for His bhaklas. 90. In the
East is Jagannath ( Lord of the world ); His four-armed
idol is glorious. And now may the hearors with quiet
attentive minds listen to the further stories of the bhaklas.

91. In the next chapter we shall have the interesting
story of the avatar of Akrur by name of Surdas. The
narrative about him is exceedingly delightful. Let the
hearers listen with reverence. 93. Shri Pandurang may
be called a lake of joy. The stories of the bhaklas may be
called great lotus flowers. Mahipati as a bumble bee
comes there and drinks of their honey.

93. Stms/i (Peace) 1 This book is the Shri Bhaktavijaya.
In listening to it the Lord of the world will be pleased.
Listen then, you God-loving, pious bhaklas. This is the
thirty-second very delightful chapter; it Is an offering to
Shri Krishna.

14

CHAPTEE XXXIII

SURDAS THE BLIND SAINT

(heisance. to Shri Cfanesh. Obeisance to Shri Gopcd Krishna,

KRISHNA'S WIFE SATYABHAMA, AKRUB AND

KRISHNA'S CURSE

1. In the Kodi Yuga the story of the bhakta Surdas i«? a
very special one. Let the saints and all good people liFtaa
to it with attention. 2. During the Krishna avatarship at
Dwarka, Satyabhama was His specially loved wif«.
Suddenly at her house the bhakta Akrur arrived. 3. Satya-
bhama gave him a seat and Akrur sat down after paying
her his respects. Without any hesitation she told him her
affairs: — 4. ' Shri Krishna does not come to my house aa
He formerly did. Now, Akrur, explain things to hitq, and
bring us together. 5, Shri Hari is subservient to yon. I
know this in my heart. Akrur, beseech the Enemy of
Murs, and cause me to meet Him, 6. This fire of separ»>
tion has severely burnt me. Again and again I beseech
you, O Akrur, to cause me to meet the Son of •Vasudev.

7. To whom shall I tell this secret matter, and who will
look upon me with an eye of compassion ? Now go at
once, and cause me to meet Him, the Lord of the world.

8. Although He has sixteen thousand homes for His wives,
still He sits at the home of Rukmini. Cause me now to meet
with this Pervader of the Universe, the Enemy of Mura. '

9. Akrur thought to himself, ' If Shri Hari does not come
at once, this beautiful one will give up her life. 10. Thea
Shri Krishna will be angry with me. ' Realizing this
fact, the bhakta Akrur himself took the form of Krishna.
11. He said to her, 'O mother, regain consciousness. I will
bring Hari at once. ' So Krishna Himself appeared at
once to her sight and stood before her.

15

BHAKTAVUAYA Ch. XXXIII 12-22
AKBUB CURSED BY KBiBHNA

12. Shri Hari thea said to Akrur, ' What was
the thought in your mind, that wh«n I was not at
home, you took a false guise? 13. Therefore, Akrur,
in the Kali Yuga amongst the mortals you /will become
blind. 'And tiuning to Satyabhama He said, ' In the Kali
Yuga you will be a maidservant.' 14. llie bhakta Akrur
hearing these words joined his hands tog^er palm to
palm and thus pleaded: ' O Atmaram (O Gkxl ), Thou
knowest perfectly the thoughts of my mind. 15. If Thou
d[)Ould not come at once, SatyaUaama would give up her
life. In order to give her courage, O Life of the world,
I took Thy form. ' 16. Hari replied, * I know, O Akrur,
the effort you are making. In the Kali Yuga you will
become an am/ar for the salvation of men. 17. Outwardly
I have cursed you but there is no hatred in my heart.'
Akrur replied, 'Thou art Mother and Father. In the Kali
Yuga give me the vision of Thee.' 18. Hstfi replied, 'When
you are blind, you will meet with the maidservant Satya-
bhama and I will manifest Myself at that time, and unite
you with My essential form. *

BLIND 8URDA8 AS AKRUB'S AVATAR

19. In the country where Mathura is situated, a great
saint Surdas appeared as an avatar of Akrur. Although
blind from his birth, day and night he repeated the names
of the Lord of the universe. 30. When sitting down, when
sleeping, when eating, he was constantly thinking of
Hari. And in the privacy of his heart he remembered the
former events of his having been a yogabhrashta ( one
whose austerities have not been completed ). 21. With
love he performed his Aar/rt«5, and sang the names of God
in verses he composed. Continually composing poetry, he
called upon the Good Being. 22. Now it happened on a
certain day, that a pilgrimage took place at Mathura and

16

(Sl XXXIII 22-35 SIGHT OF SUBUAS BBSTORED

Surdas himself went there to see the idol of Shri Krishna.
23. At the great door of the temple he lovingly made a
prostrate namaskar. Joining his hands together palm to
palm he brought the form of God into his heart. 24. He
exclaimed, * O Shri Krishna, Purifier of the sinner.
Ocean of compassion, Delight of the heart , I had
committed no fault. O Life of the world, why didst Thou
curse me ? 25. At the time of the avafarship of Krishna
I was Akrur and I committed only one fault. Such is the
witness that my heart gives me, O Govinda. 26. Kans
sent me to Gotcul to fetch Thee. When I went there
Yashoda felt so sad. 27. When I was taking Thee away,
Yashoda wept. Her anger then, O Gopal, is troubling me
now. 28. The dissatisfaction of the people of Gokul, as I
took Thee from them, has been visited upon me I think.

29. The Oopis (cowherdesses) loudly wept. They called out,
"Give us back Shri Krishna as a gift in charity." I did not
listen to them and therefore I am suffering this blindness.

30. Some let down their hair and wept aloud and some
threw themselves before the chariot. Because of their
anger, O Lord of the world. Thou must have cursed me.

31. Even if I did take the form of Krishna at the house
of Satyabhama, it was no fault of mine, O Shri Hari.
Thou art witness to this, O Enemy of Mura, Thou knowest
the secrets of the heart. 32. Yet my heart bears witness
that at Gokul I did commit a fault. ' Tears now flowed
from the eyes of Surdas.

SUEDAS' SIGHT RESTORED

33. Listening to these pity-arousing words. Nara-
yan was pleased and Surdas at once received his sight.
34. The bhakla saw before him with lis own eyes
the beautiful image of God with conch, shell, the
disk and the club in His hands; four>armed in form, with
His dark complexion and 35. His crown; His garland

B.V.II 2 17

BHAKTAVIJAYA Oh. XXXIII 35-48

reaching down to fcbe feet and His Katistubh jewel;
His brilliant yellow robe wound around His waist;
with his four nepurs and anklets jingling loudly; and
dimming the light of millions of suns. 36. Seeing this
form before him, Surdas prostrated himself on the
ground. God said to him, ' I am pleased. Ask of Me any
blessing.' 37. Embracing Him in love, Surdas said, ' I have
this request only. I ask you to make my eyes as they were
at first. 38. All through my life I never saw any object.
Now I have stored up Thy form in my heart, O Govinda.
39. Though now Thou takest away my sight, I shall always
have Thy form in my heart.' Hearing the words of Surdas
the Lord of the heart ( Krishna ) smiled. 40. Bringing to
His mind the form of Hari, this bhakla of His remained at
Mathura. Now, you good people, listen to the story of what
occuired further on.

TANSBN AND THE KING OF UJJAIN

41. In the city of Avanti ( Ujjain ) there wae a pious,
holy king. He had collected together five hundred singers.
42. The greatest among them was Tansen, an export in
music and exceedingly learned. At his singing, exting-
uished lamps became lighted. 43. The king said to Tansen
at that time, ' I ha^e hunted all over the world but I do
not see any other singer better than you. ' 44. Hearing
tliis Tansen said, ' Do not say that. It is God who has
made one better than the other. 45. " I am the Creator of
the World," so said He who sits upon the lotus (Brahmadev).
Then God created Vishvamitra and had him make all
material things. 46. "My bed is the most majestic," thus
said the ocean. God by the hands of A.gasti caused him
to sip its water. 47. Narad became proud, saying, " My
singing is very beautiful," and Krishna then invited a bear
and caused him to perform a kirfan. 48. When Maruti
thought there was no monkey mightier than himself in the

18

Ch. XXXIII 48-61 SURDAS EXPERT IN SINGING

world, Bharat subdued his pride. 49. Therefore no ona
should be called great or small.' Hearing these words of
Tansen, the king was pleased, 50. The king said, ' If there
are any singers now greater than you are, tell me of them
quickly.'

SURDAS EXPERT IN SINGING

51. Tansen said to the king, ' The greatest expert
in singing is Surdas at Mathura, the avatar of Akrur.'
53. The king said further to him, ' How many ragas
{ modes of songs ) does Surdas {sing ?* Tansen brought
a handful of sand from the Bhagirathi river, 53. and said,
'He knows as many as there are grains of sand.* The king
hearing this was surprised. He sent a palanquin to Mathura
and brought Surdas from there. 54. Honouring him in
many ways the king prostrated himself before him. Be-
cause Surdas was a Vaishnava he worshipped him, making
him sit upon the golden throne. 55. All the singers then
assembled and sat down in the assembly hall, and Tansen
then pleaded with Surdas. 56. He said, ' Cause all to
listen to a Kirtan sung by your lips. The king has invited
you to come here with that purpose in mind. ' 57. Surdas
said to Tansen, 'I am a dweller in Vaikunth (heaven). From
there I have come to this world of mortals. There I sing the
qualities of Hari. 58. If you have a liking for the same, I
will describe for you in brief the qualities of Hari." Then
taking the vina in his hand he properly tuned it with the
seven musical notes. 59. As Surdas was singing, Ganesh
sounded the cymbals, and Satasvati taking the viva helped
him in his sweet tone, 60. All the Gandkarvaa ( heavenly
singers ) became absorbed in the music. So also Bambha,
Urvasbi and Menaka, and the Husband of /2amS( Vishnu)
while he was performing the fdrtan came there and danced
in joy. 61. Even He whom the yogis when sitting on iron
spikes are unable to bring into their contemplation, even

19

BHAKTAVJJAYA CJh. XXXIII 61-7^

He danced in Surdas* hrtan. It was wonderful. 62. ■ AL
though the mxiTda perfonn austerities, they cannot attain
Him by their ceremonial rites. Yet at the kirtan of Surdas
He danced. This is novel indeed. 63. He whose limits
are unknown by Indra, Chandra ( the moon ), Brahmadev
and Shiva, even He in joy danced in front of Surdas.
64. Thus singing, he ( Surdas ) performed his kirtan with
the loud acclaim of God's name. He described the good
deeds performed in the avaiarahip of Krishna. 65. For one
month Surdas remained at Avanti ( Ujjain ) city. He set
all the men and women of the city to worshipping God.
Full of love, they wagged their heads.

KRISHNA UNITES SURDAS AND THE HANDMAID
IN HIS ESSENTIAL FORM

66. Now it happened on a certain day that the king went
to his palace and his wives pleaded with him, joining hands
palm to palm. 67. They said, 'The FotsAnom bhakta Surdas
is continually singing of the good deeds of Hari. Our desire
is that we should listen to his kirtan.' 68. Hearing this the
king replied, ' Surdas is without sight, therefore you need
nothesitate about bringing him here.' 69. The king's five
hundred wives and all concubines sat together with
modesty and undivided attention and they invited Surdas
to come. 70. Seating him upon the golden throne they
lovingly worshipped him. Surdas then took the vma and
began to sing. 71. All these beautiful wcmien became
absorbed in listening to him. Kow listen to what had
haiqpened then. In the avatarehip of Krishna, the Lord
Shri Krishna had cursed Batyabhama. 72. That beautiful
daughter of Satrajit had now become a slave in the palace.
Now as Surdas performed his kirtan she came ruehing in-
to the place. 73. Hearing bis beautiful song she forgot
all bodily conscioiwness, just as a deer when hearing the
sound of music becomes lovingly absorbed in it. 74. As

20

Ch. XXX III 74-80 KEISHKA'S JJANIBISTATION

she walked along at that time, she did not consider either
land or water, and at that moment Surdas regained his
sight. 75. Surdas said to her, ' The tank yonder is filled
with water.' Then becoming at once ashamed, the women
drew the curtain. 76. ' He has sight ', they said to one
another. Then being ashamed they sat hiding themselves.
77. Seeing them all alone, Shri Krishna manifested Him-
self there and He united in his own essential form Surdas
and the maidservant ( Satyabhama).

78. In the next ohapter will oome the wonderful story
of the Vaishnata bhakta, Sena the barber. Let all the God-
loving, wise and pious bhaktaa listen with love to his story.
79. The Life of the world is pleased with those who listen
with love to the stories of the bhaktas. So Mahipati joining
hands palm to palm pleads with the pious bhaktas.

80. Swa^i (Peaoe)! This book is the Shri Bhakta-
vijaya. In listening to it the Lord of the world will be
pleased. Listen then, you Gk)d-loving pious bhaktaa. This
is the thirty-third deeply delightful chapter, it is an
offering to Shri Gropal Ejrishna.

21

CHAPTER XXXIV

SENA THE BARBER

Obeiaomcato Skri Occnesh. Obeisance to Radha and Krishna.

A MEAN CALLINQ DOES NOT HINDER DEVOTION

1. Sena the btu>ber was a great saint. He was
intensely devoted to the worship of Hari His story
pleases the ear. Listen with reverence, you pious
people. 2. Knowing that the things of this world are
perishable, in his unconcern Sena was indifferent to
all earthly things. Day and night he devoted himself
to the worship of Hari. 3. The idol of the beautiful dark
oomplexioned One, the four-armed One, clad in yellow
garment, was in his house, and was beautiful in its bril-
liancy. 4. Bathing early in the morning, he worshipped
Vishnu first Having completed his regular perform-
ances, he would turn to his occupation in his domestic
a&irs. 5. The occupation of a barber is considered low
and lower than that is slavery. Because of his bad deeds
in his former birth, Narayan gave him his birth in this
caste. 6. A goldsmith is much lower than the astrologer
of the town. They are born in these castes on account of
deeds in their former births. 7. The watchmen of the town
and the scribes are higher than are the outcastea God
gave them births as these for bad deeds in their previous
births. 8. The town police punishes the Mangs and the
fisherman, yet it is God Who gives them birth as such, be-
cause of their bad deeds in their former births. 9. Butchers
and the like, and sellers of cloth, are always merciless,
yet it is Gk)d who gives them these births for their bad
deeds in their previous births. 10. Lie^ning to the list of
caste-duties, the hearers must not cherish any anger. In
the ihattrca the blame is laid upon the doers of evil but the
fault is not yours.

22

Ch. XXXIV 11-23 KING'S RAGE AT SBSA

SUPPLICATION DESTROYS SINS

11. If you accept any of these occupations in life,
any fault which occurs through you will be unwittingly bo.
Therefore, good people, in listening to this moral law, you
need not feel any repentance of heart. 12. He who is born
in any of these particular castes and does not worship Shri
Hari, he may be said to have fallen into the whirlpool of
this worldly existence and he can never be freed from it.
13. Knowing this to be true, Sena the barber went as a
suppliant to Shri Hari and at once his faults were destroy-
ed. 14. A streamlet of the town, as soon as it offers itself
to the Ganges ( it becomes Ganges itself ); so in going as a
suppliant to Shri Hari, all faults are destroyed; 15. just as
by contact with the touchstone, iron at once becomes gold,
Eo in going as a suppliant to Shri Hari, all faults are des-
troyed; 16. just as when many sticks of wood are put in
the fire they assume one colour; in the same way if one
surrenders to Shri Hari all his sins are destroyed. 17. Though
born into any low caste, if with a repentant heart one goes
as a suppliant to Hari, the Saviour of the world makes
him as Himself.

THE KING'S EAGE AT SENA
18. On a certain day Sena the barber with reverence
sat worshipping. Just then the officer of the king came
and called him to come out at once. 19. His ( Sena's )
wife told him as he sat worshipping God, that the royal
messenger was calling him. 20. He said in reply, 'Gb
and tell the officer that I am not at home. ' The call was
repeated four timea 21. To each one who came to call Sena,
she said, 'Sena is not at home.' Some evil-minded
neighbour saw in this lie an opportunity and he went and
informed the king. 22. He said to the king, ' Sena is
sitting worshipping God.' Hearing what this evil-minded
person said, the king grew very angry. 23. To begin

23

BHAKTAVLTAYA Ch. XXXIV 23-34

with, the king was an evil Muhammadsn and when he
told of this fault in Sena, it was as if liquor had been
given to a monkey and had in addition the bite of a
scorpion. 24. Bemember that an onion has a very
disagreeable odour and if to that some garlick is added, the
odour^is worse than before ; similarly evil-minded men are
of the same species. 25. The king said to his ofBcer, * Bind
Sana and bring him here. Fasten him into a bundle and
throw him into the river. '

KRISHNA SERVES AS BARBER

26. Knowing what was the king's intention, Narayan
the Advocate of His bhaktas took the form of Sena, and
came to the door of the King's palace. 27. He who is the
very first being, Narayan the Dweller on the sea of milk,
Becliner upon Shesba, He, Shri Hari, bringing His bag
of barber's instruments, came to the door of the king.
28. He whom Brahmadev and other gods and the rishis
oontempate day and night, He, becoming Sena the barber,
approached the king. 29. He whom yogis continually
bring to their contemplation, sitting on the beds of spikes.
He, seeing the distress in which Sena was, became a
barber and went to the king. 30. He through whom the
ten senses, the intellset and the mind all function. He the
Pervader of the universo, the Cloud of intelligence, never
gave consideration to His guise, whether it was high or
low. 31. Krishna took off His crown. His earrings. His
Kaudubh jewel, and taking on His shoulder the bag
containing the barber's instruments, hurriedly started.
32. He for Whose knowledge they search the Vedas and
the Shaafms and humiliate themselves. He, Shripati, stood
before the king and made him an obeisance. 33. The
moment the king saw this form of a barber taken by Hari
his anger at once diaappeared. 34. Seating the king before
him he shaved him, and then this clever Life of the world

24

Ch. XXXrV 34-48 KRISHNA AS BARBBB

shampooed his head. 35. The king said to him, ' You
must remain here with me. Amongst all barbers I think
you are the cleverest. * 36, * But, ' said the barber ( incar-
nation of ) the Life of the world, ' I pervaded the whole of
the universe. There is no place empty of Me, no, not a single
atoiri. 37. So it is not in My power to come and go, to do or
to remain. Although I do, I am not a doer. Pervading all
things, I tai separate from all things. 33. In order to
carry out this errand for my bhakta, I have for the moment
taken this form with qualities. But I can never put
aside My condition of being unmanifested. ' 39. As the
Holder of the Sharang bow ( Shri Krishna ) said thisi the
king was made very happy, and to be rubbed over his body
he ordered fragrant oil. 40. Placing a square seat made of
sandalwood from the mountains of Maila he came and
sat upon it, and Sena rubbed the oil upon him. 41. In the
beautiful cup set with jewels there was the Mogra oil. In
it was reflected the beautiful four-armed One in a visible
form. 42. His glorious crown was shining with lustre-
Clothed in His yellow robe He appeared in His complexion
of a dark black cloud. When the king saw this form he
was filled with am^ement, 43. Turning his eyes upwards
he saw Sena who was rubbing him, and turning to the oup
he saw reflected in it the form of Krishna. 44. His eyes
were fa^ened on this form. The king lost all oonsoious-
ness of body. He did not realize that he should say that
the rubbing might oea^ 45. His ten organs of sense, his
intellect and his minaall became inactive and were
absorbed in this essentiaNNorm of GKmL The men in the
king's asiembly laughed at the king and said, * He has
become possessed. ' 46. His servants then said to him,
* You must get up now and f^o to your bath, it is now
midday, waken yourself, O king. ' 47. The king said to
Sena, * Sit a while beside me. If you go back to your
house I will give up my life. ' 48. Shri Hari replied to

25

BHAKTAVUAYA Ch. XXXIV 48-61

him, ' I shall return quickly. O king, do not confine me
in your heart. ' 49. The king then brought a handful of
golden coins, and placed them in the cloth of Sena the bar-
ber. 50. Hari went to Sena's house and putting his bag of
barber's instruments on a peg, and throwing the golden
coins into the bag. He became at once invisible.

THE KING'S TINEA SINESS

51. The king after having performed his bath gave his
command to his servants, ' You must at once go and invite
Sena. 52. I do not need these things such as garments,
ornaments and adornments; cause me to meet Sena the
barber. 53. I do not care for dainty food, nor for fragrant
powders, garments or fragrant flowers; invite Sena to come
and cause me to meet him. 54. If he does not come at
once, I shall lose ray life. Cause me to meet at once that
king of bhaktas. 55. The moment that I see him I shall be
free from rebirths and deaths. Bring that Vaishnava
Sena the barber and cause me to meet him.' 56. The king
was entirely overcome and his servants were frightened-
They then went to the honse of Sena and requested him to
come. 57. Sena replied, ' The king is angry with me.'
SENA AT THE PALACE

Still taking his bag of instruments on his shoulder
he arrived at the door of the king. 58. The moment the
king saw Sena he stood up to greet him and all the people
of the king's assembly laughed to see this most extra-
ordinary sight. 59. The king said to him, ' You were
here early this morning and showed yourself in your
essential form, being four-armed. 60. Show me the same
form again.* So saying, he tightly embraced Sena's feet.
Hearing the king say this, Sena the barber was full of
astonishment. 61. Bringing the cup with the oil, the king
made Sena look into it. There the four-armed One was not
to be seen. He thought this a most wonderful miracle.

26

Ch. XXXIV 62-73 ASSOCIATION WITH SAINTS

63. He exclaimed, ' Brother of the lowly. Purifier of the sin-
ner. Dweller in Vaikunth (heaven), ONarayan, Delighter of
the heart, for my sake Thou hast engaged Thyself in this
lowly work. 63. Helper of the helpless, Hushand of Buk-
mini.Father of cupid, beafttiful with Thy dark complexion,
Saviourof the world, generous Giver of the final deliverance,
for my sake Thou didst perform this lowly work. 64. The
Vedas and Shaslras describe Thy good deeds, but they do
not know the limit of Thy power. O merciful One, for my
sake Thou didst accept this low occupation. 65. Brahma-
dev, Indra and Shiva. do not know of Thy limits. Why
didst Thou today for my sake take a bag of barber's
implements upon Thy shoulder ? ' 66. He then broke out
into weeping and loud crying and was moved to great sobs.
Tlie king rushed up to Sena and held him by bis feet.

ASSOCIATION WITH SAINTS

67, He said to him, ' By association with you,
I have been able to see Krishna. How can I describe
the power of association with the saints ? 68, It was by
having met with Narad that the fisherman ( Yalmiki )
wrote the Ramayana. Such is a Vaiahnava, merciful and
saviour of the dull and ignorant. 69. Through the favour
of Vyas, Sanjaya had the privilege of listening to the
Bhagavadgita. So through you I have had the sight of
Shri Krishna. 70. Sena saw the coins which ( God had
throw:n ) into the bag of implements. He then distributed
them among the Brahmans in the presence of every one.
71. The king became repentant and gave himself to the
worship of Hari. Sena the barber was pleased, because
Hari was pleased,

72. In the next chapter there will be the unusually
interesting story about King Satvika at Jagannath.
Listening to these stories wise men are made happy.
73. The Husband of Rukmini has caused me to compose

27

BHAKTAVIJAYA Ch. XXXIV 73-74

them according to His description. Mahipati beseeches
his hMurers to listen to them with love.

74. Suxati ( Peace ) ! This book is the Shri Bhaklaoijaya.
In listening to it the Lord of the world will be pleased.
Listen tiien, you Gk>d-loying, pious bhaktas. This is the
thirty-fourth very delightful chapter.

38

CHAPTER XXXV

KING SATVIK AND KARMABAI

Obeiacmce to Shri Oaneah. Obeiaance to the Lifter of the

Mountain Oovardhan,

1. Listen now, you hearers, to a most extraordinary
«tory. Ab one drinks the supreme nectar of the story of
the bkaktaa he will at once experience their value. Disea-
ses of this earthly experience will immediately disappear.
SATVIK'S LEFT HAND

i. At Jagannath there was a King hy name of Satvik.
Nothing aside from God was pleasing to his heart. 3. This
sacred city of Jagannath Vadaya is truly a heavenly city
amongst mortals. There the Life of the world lives in the
avatarship of Buddha and there He performs all His lila
( voluntary deeds ). 4. That king living by the Eastern
sea was rightly called /So/wA; (truthful). The eagle-bannered
One was always very favourable to him. 5. Three times a
day at the time of worship the king came and seated him-
self at the temple. Receiving as his favour a tulsi leaf he
afterwards would sit down to eat. 6. Garments, ornaments,
adornments and daily food he offered to God. If uninvited
guests should come, the king himself gave them food,
7. He kept a light burning night and day in the temple.
He provided a place for free food and gave to those he
thought were worthy. Food and water he gave to every
creature. 8. Now it happened on a certain day that the
king sat by the great door of the temple. In order to pass
the time, he began to play some gambling game. 9. Laugh-
ingly he threw down the dice and had no consciousness of
what he was doing. Just then at the great door of the
temple a priest came to distribute favours. 10. In order to
receive a favour the king put forward his left hand. The

29

BHAKTAVIJAYA C!h. XXXV 10-21

priest felt that this was a very strange act. 11. Because
he presented his left hand the priest went hack again in
the temple. When the king had finished his playing
dice he asked the people regarding the favours which
the priest had been distributing. 12. They replied, 'When
he distributed them around you put out your left hand.
Therefore the priest went back again into the temple. '

THE KING'S REPENTANCE
Hearing this the king was startled. 13. ' My former
deeds were wrong I know. Later they have appeared in
the form of a dice. Discarding nectar, I have drunk
intoxicating liquor, so I think. 14. Or it is as if I had
allowed the wish-tree to wither away and gave water to
the sindi tree; in playing with dice the same thing
happened to me, I think. 15. Just as if in picking up
charcoal a treasure of money should be lost, so the same
has happened to me, I think, in playing with the dice;
16. or as if someone should take a handful of ashes and
the kasturi ( musk ) paste should disappear ; I think the same
has happened to me in playing with the dice. 17. Driving
away the royal swan, I kept a crow ; I cut down the
sandalwood tree, and planted a hingan; so I think the
same has happened to me while playing with the dice.
18. Or just as when a Brahman gets up and goes away
when he sees a Mang; so it had happened to me in playing
with the dice. ' 19. The king was very repentant and did
not go again into the temple. As one who listens surrep-
tiously to the service, tUe king sat quietly at the door of
the temple.

"^ THE CCLPRIT PUNISHED

20. He said, ' My hand has committed a great wrong

and I must punish it. ' Saying this he devised a plan.

21. He called his minister, and told him his thought.

* When sleeping at night in my palace I am visited by a

30

Ch. XXXV 21-35 CULPRIT PUNBHBD

shost; 22. he puts his hand in through the window and I
become greatly frightened ; so you remain by my bed and
cut off his hand.' 23. The minister replied, 'Your wish is my
command. When the ghost appears I will cut off his hand.'
He then took a sharp instrument and at night be sat hiding
himself. 24. The lights were burning in the palace and
the minister remained awake, waiting for the ghost. He
proposed as soon as the ghost appeared that he would out
off his hand. 25. At that moment the king put out }us cum
hand through a window and the minister took his instru-
ment and immediately cut off the hand. 26. The moment the
hand fell down the minister recognized it. He was over-
whelmed with sobs and threw himself down upon the
ground. 27. He mourned aloud. Just then the king came
inside and said, ' My hand was my enemy, therefore I had
it cut off. 28. Let your mind be at rest.' He then placed
his hand in a palanquin, and sent it by the harfd of
messengers to the great door of the temple. 29. The king
said to them, ' Qo now to the great door of the temple and
say to Jagannath, "Thou, O Husband of Rukmini, listen
to the list of my many transgressions. 30. With an evil
heart I played with dice, therefore I did not receive Thy
favour; that which has transgressed Thy command I have
sent to Thee in the form of my hand. 31. I find that among
my organs of action my hand was the transgressor. I
have therefore punished it, and sent it to Thee. 32. It may
have killed some and they were innocent. It may have
stolen some time from Thee. Therefore I immediately
punished my hand and have sent it to Thee. 33. Intoxicated
with pride, it may have hunted in the forest. That trans-
gressor I send to Tdee. 34. It had not worshipped Thee.
It has been a great killer, an evil-doer and evil-minded. O
Being of goodness, Thou knowest how great an erildoer it
is. 35. It has not served the saints. It has not worshipped
Thee, O Keshav. So I have sent this evil hand to Tiiee.

31

BHAKTAVUAYA Ch. XXXV 36-45

36. O Jt^annath, punish it as it may seem right to Thee." '

THE WRONGDOER BEFORE GOD FOR DECISION

Giving this message to the messengers he sent them
to the door of the temple. 37. They took the hand to the
great door of the temple and told God in reference to it.
There were cries of ' Victory, Victory ', and the Vai^hnavas
showered upon it flowers and fragrant powder. 38. They
exclaimed, ' Blessed is the king. Although engaged in
domestic affairs he is indifferent to all worldly things.
Putting the responsibility upon God he cut off his own
hand. 39. Innumerable men and women receive their
perishable bodies, but they do not complete the full purpose
of life, because not holding in their hearts the Husband of
Janaki ( Rama ). 40. Many men wander from country to
country in order to gain their livelihood. They spend
their lives in all kinds of ways but they do not die worship-
ping God. 41. The moment they are afflicted with a nine
days' fever, they go through fourteen different fasts; but
these unfortunate ones do not perforrtf good deeds in this
world by observing the ekadashi ( eleventh day of the fort-
night). 42. Even those friends quarrel if in their business
a shell's worth is lost; but the shameless ones who have no
good in them from their former births do not sing of the
good qualities of Hari. 43. If robbers rob them of their
wealth they wring their hands, and take no action; but the
evil-minded do not make their lives at all valuable by
spending their wealth on those who are worthy of it.
44 Such is the condition seen in the practices of this
KaliYugcu Many are desirous of these illusory things,
aut we know that King Satvik is a man of great devotion, *
45. Thus spoke the Vaishnava saints to one another.
Suddenly an extraordinary thing took place. Let good

people listen to it with love.

32

Ch. XXXV 46-58 STORY OF KARMABAT

46. The hand which the king had cut off turned suddenly
into a damna plant. It was taken at once and pls^nted In a
garden. 47. Priests then in their love brought the favours
of Hari. The king had lost all concern for his body and
he put out just the stump of the hand he had cut off.
48. But as soon as he put it out, it became just as it was
before. The bhaklas therefore shouted, ' Victory, Victory, *
and were greatly astonished.

THE STORY OF KARMABAI

49. Again listen, you pious people, to the recital of a
most delightful story. The moment you listen to it the
three kinds of aifiiction and all doubts will be destroyed.
50. Because Bhagwan is in the city of Jagannath in the
form of Buddha, His bhaklas continually live there as It is
a great sacred city. 51. There wjus a Brahman woman by
name of Karmabai whose mind was ever at the feet of
Hari. While she was with child her husband died.
52. She mourned bitterly. She was in great distress and
at the end of nine months a son was born to her. 53. She
exclaimed, ' O God Supreme, Jagannath, let this bhakta of
Thine live. ' The son grew from day to day. Then she had
him married. 54. When his wife became with child
Karmabai was greatly pleased. Just when her grandson
was born, however, her son died. 55. She mourned for
him day and night, but she controlled her mind and said,
* If this child but lives he will be of use to me. *
56. Karmabai took special care of him day and night.
She never neglected her grandson even when she was
sitting or virhen she was lying down or when she was
eating. 57. Many days passed in this way, but the god of
death took away the child, and Karmabai's heart felt no
peace anywhere. 58. Mourning day and night she would
exclaim, ' O merciful One, Shri Hari, why hast Thou placed
me in this sad world ? '

B. V. n 3 33

BHAKTAVUAYA Oh. XXXV 59-71

KARMABAI AND THE SAINTS

59. Just then some sadhus and saints who were on a
pilgrimage to Jagannath arrived and took lodgings in the
lioose of Karmabai. 60. Seeing her mental distress, they
asked her for the reason of it and Karmabai told them just
what had happened, 61. The Vaishnavas said to her, 'This
world is of a sorrowful nature. Know for certain that
there is not the least happiness here. 62. If one should
sleep upon a bed infested with bugs, then it would only be
as in a dream that he could see any happiness in this world.
63. If one is distre^ed with thirst, then he can only find
happiness in this world by the satisfaction derived from
seeing in a mirage floods of water. 64.. If one can live
after ending life by drinking poison, only then can he
find the happiness dreamed of in this world, 65. If a
reader of Puranaa can receive happiness by explaining
Putvmic stories to a deaf man, then only as in a dream can
he find everlasting happiness in this world, 66, So now,
Xaimabai, give attention. All worldly things are perish-
able. ' As the Vaishnava bhaktas said this, her heart
melted. 67, Karmabai exclaimed to those sadkus and
saints, ' I will do as you tell me. ' They said to her, ' Day
and night you must worship Jagannath. ' 68. The sadhus
preach according to one's worth. They have come as
caxdars into this mortal world in order to save sinners.
69. They have come into this mortal world as avatars In
order to help men to listen to the praise of the good
qualities of Shri Hari, and to give to them the happiness of
love. 70. It is to teach knowledge to the ignorant and the
dull-minded. They have come into this mortal world to
sweep away the pride of evil men. 71, Lest the path of
bhakU should become fouled and all men sink- into
worldly things, therefore Vaishnavas in the Kali Yuga
hxve deeoended as avcjUars to this mortal world.

34

C!h. XXXV 72-84 AN IDOL CARESSED

BEEEAVED KARMABAI FONDLES GOPAL'S IMAGE
72. Well, Karmabai devoted herself to the feet of the
saints. They took out of their things an image of Gk>pdl
and gave it to her. 73. The Vaishnavas said to her, 'Con-
tinue to worship it. Give to it the same love that you had
given to your son.' 74. Saying this the sadhus went to
live at the sacred bathing-places- and Karmabai's heart felt
great joy. 75. Just as she used to play with her grandson,
so now she acted crazily over the idol. The moment
she saw it she would take away from it the efifeot
bf an evil eye and caress it in her love. 76. She would
take warm water and bathe the idol as she used to do with
her little child on her feet. Then placing the god in a
cradle, with love she would swing it. 77. In her love she
used to dress it in garments and adornmsnts. Nothing
else pleased her aside from the idol of Krishna. 78. Plao-
ing buttermilk and rice in a plate, she would present it to
this image of Gopal and tell it stories. She would exclaim,
' Eat this, eat this, O Lord of the world; You are hungry.*
79. Seeing her feelings of devotion, Hari began to eat
at her house. Just then a Brahman who had maintained
a perpetual fire came to lodge there. 80. She had arisen
early one morning and was feeding the god. The Brahman
asked her in reference to it and she told him her story.
81. The Brahman said to her, ' Listen to my words,
Karmabai, give attention. Perform your bath and then wor-
ship Shri Krishna. 82. If you make your food offerings
to God with unclean clothes, He will not pay respect to
them.' Hearing what he said, she replied, ' I will do as
you say.' 83. The next morning arising early she cleaned
the floor and the yard, and then she brought holy water
and prepared to cook. 84. In performing her domestic
affairs she was delayed and therefore Jagannath became
hungry.

35

BHAKTAVIJAYA Ch. XXXV 84-96

KRISHNA BEYOND EARTHLY RULES
Privately He went into the dream of the priest and told
him what had happened. 85. ' At the house of Karmabai,
a very orthodox Brahman was staying. He placed a doubt
in her mind, and then hastened on his way. 86. He
advised her to observe a very strict cleanliness and the
offering of food is therefore delayed. Go to her at once and
inform her. 87. The Paramatma (Supreme Spirit), the Pure
Intelligence, One beyond all illusions, the Atmaram
( Divine Soul ) is never harmed by any bondage to reli-
gious deeds. 88. Although a Doer, He is still a Non-doer,
and yet Witnesser of the hearts, of all creatures. He
Who for the sake of His bhaktas has become an avatar
can never be harmed by any bondage to religious deeds.
89. The Pervader of the universe, the Life of the world, in
preaching knowledge of divine things, can never be harmed
by any bondage to religious rites.' 90. The priest went and
gave the information to Earmabai. She then brought the
offering, and Hari in the presence of all ate from her hand>
91. Cries of ' Victory, Victory ' followed the clapping of
bands. All the assembly of bhaktas rejoifeed. All the holy
Brahmans were astonished. 92. They exclaimed, * Where
the sacrifices and yoga practices are, there Shri Hari does
not come, but He is eating herefrom the hand of Karmabai.
This indeed is a novel sight. 93. He Whom Brahmadev
and other gods and Shiva continually contemplate in their
hearts, He eats from the hand of Karmabai. This is novel
indeed. 94. He Whom the various forms of yoga and vari-
ous opinions continually search for. He eats from the hand
of Karmabai. It is novel indeed.' 95. One said, ' Even
Brahmadev is unable to describe the power of a bhakta.'
All the peqple then worshipped the feet of Earmabai.
96. Even today at the sacred place of Jagannath, the god
Jagannath gives the evidence of this. After the food of
Karmabai arrives, then the offerings are presented.

36

Ch. XXXV 97-98 C»NCLUSIOK

97. In the next chapter there is the delightful story
of the bhakla, Janajaswanfc. Mahipati says, 'Let all good
people in love give their attention.'

98. Sioasti ( Peace ) I This book is the Skri Bhakta-
vijaya. In listening to it the Lord of the world will be
pleased. Listen then, you God-loving, pious bkaktas. This
is the thirty-fifth deeply delightful chapter.

37

CHAPTER XXXVI

JANAJASWANT AND SDEDAS MADANMOHAN

Obeisance to Shri Ganesh. Obeisance to Shri Gopal Krishna.

I. JANAJASWANT THE MERCHANT SAINT

1. This is an suspicious day. The wise, God-loving
hearers who have assembled here, having had all desires
fulfilled, are here where the delightful stories are being
related. 2. The merchant Janajaswant was'a great bhakta,
devoted to the worship of Rama. Listen, you wise and
pious hearers, to his exceedingly delightful story. 3. He
had five sons. He was a millionaire. His house was filled
with every form of wealth. Still day and night he wor-
shipped Shri Rama with love. 4. If uninvited guests
appeared he gave them food. He gave respect to all sadhus.
Those who asked alms.of him were made happy. He sent no
one away empty-handed. 5. His desire to give away
money for charitable objects was great.

In the meantime his sons grew up but they were
miserable evildoers. They turned away from the worship
of Hari. 6. Just as the hater of Vishnu, Ravana, was born
in the family of Pulastya, or as Duryodhan who was in the
family line of the moon was a man with exceedingly many
faults, 7. so from Janajaswant these non-b/iaktas and evil-
doers were born. They did not know what right or wrong
was. They were wicked rascals, most contemptible. 8. They
had no love for giving charity. They would exclaim, ' The
old man is crazy, what shall we do with him ? ' Such was
their constant thought. 9. All men come to befriend one in
prosperity, but finally they abandon him. Therefore one
should always have a wakeful mind. 10. While the tongue is
active, one should be relating the good deeds of Shri Hari.

38

Ch. XXXVI 10-22 PARRICIDAL SONS

While one possesses hands, one should worship Vishnu with
devotion. 11. While one has feet he should without any
shame dance whenever Hari's good deeds are described.
While one has ears he should listen with fondness to the
stories of the saints. 12. While one is in good health he
should constantly go on pilgrimage ; and while one has
eyes he should look with love on the Husband of Bukmini.

JANAJASWANT'S SONS AND THE KING
CONSPIRE AGAINST HIM
13. Janajaswant was alive to his duties to all men,
but his sons and his wife did not like his deeds of charity.

14. They exclaimed, ' He is our enemy. He has ruined our
business.' So they stole some of his money and hid it away.

15. Evil men do not like good men. Thieves do not like
the moon to shine. An adulteress becomes irritated if she
hears a faithful wife praised. 1 6. When the sun rises,
owls think the time to die has come. Seeing a wise fandit
fools are unhappy. 17. Seeing sadhus, revilers become
supremely displeased. A man of physical weakness has no
liking for a powerful and courageous man. 18. Seeing a
Brahman devoted to good deeds, the wicked become very
much disgusted. And so the wi eked sons of Janajaswant
raged in many ways against their father. 19. Therefore
they said, ' Let us go to the door of the king, and tell him
our complaint.'

PARRICIDAL SONS

They decided that they would kill their father. 20.
The four men went to the king's door and told him
their complaint. They said, 'Our father is a complete
fool. He scatters his money according to his own wish.
21. While we possess money we consider it as yours, O
king. Should you fall into any distress, it would certainly
be of use to you. 22. So call him and punish him, O king.'
Listening to the evil thoughts of these wicked persons the

39

BHAKTAVUAYA Ch. XXXVI 22-33

low-minded king became angry. 23. That exceedingly
thoughtless king, having listened to their words and with-
out giving the matter any further thought, sent word to
Janajaswant to come to him.

PLACES ITT TO BE AVOIDED

24. Where a king is thoughtless, and his ministers
wicked, where the water of a river is not seen, and where
pious God-loving men do not live, one should immediately
leave such a place. 25. The place where there are no good
people and sadhiis and where there is no praise of Hari,
where there is no thought about the soul, where there is
no listening to the Puranas, one should leaA'e such a place-
26. Where there is no love for good deeds, where the king
pays no attention to justice and morals, where unrighteous
customs are prevalent, one should not seat himself in any
company at such a place. 27. Where there are neither rich
men, nor gardens, and where men are thoughtless, good
men should not remain there a single moment.

JANAJASWANT TO BE DROWNED

28. The kins: said to Janajaswant, 'Why are you so
obstinate ? You distribute your money to beggars without
the knowledge of your sons.' 29. Janajaswant gave reply,
' That is my nature to be obstinate. With love for the wor-
ship of Shri Rama, I pay respect to sadhus and saints.'
30. Hearing him say this the king became full of rage;
just as when a parrot speaks from within his cage, a falcon
becomes angry. 31. Then the evil-minded king said to the
sons of Janajaswant, 'With your consent I will kill your
father.' 32. The sons then said, 'He is not our father; he is
our enemy. Fasten him in a bundle, and throw him into the
water.' 33. Janajaswant was then fastened in a bundle
with stones in it and thrown into a pond in front full of
water.

40

Ch. XXXVI 34-44 GOD SAVES janajaswant

GOD SAVES JANAJASWANT

34. As soon as the Husband of Janaki (Rama) saw this
He appeared for the sake of His bhakta. The Husband of
Bama took the form of a tortoise and held him on its back.
35. Janajaswant said to the king, "The Lord of the heart is
protecting me, just as He upholds the heaven without a
pillar. 36. He who gives light to the sun and the moon,
and by Whose -light they revolve, He, the Pervader of the
universe and the Lord of the world, protects His bhnktas.
37. During tha avatarsMp of Rama, He made the stones float
on the water. That Life of Janaki, the Son of Raghu, is
my Protector, 38. In the form of a tortoise He has lifted
Janajaswant up and is holding me in the air. Come and
see this for yourself,*

THE KING'S PENITENCE
39. Hearing- these words the king became repentant.
He leaped into the water and drew Janajaswant out.
40. He untied the bundle with his own hands. He grasped
the feet of Janajaswant and exclaimed, 'I have done wrong.
Forgive me, O king of bliaktas.' 41. Having punished the
sons he told them to go as suppliants to their father. They
also accepted the command and prostrated themselves
before him. 42. Having abandoned all evil thoughts, with
reverence they worshipped their father. Seeing the miracle
in the case of their father, God's bhakta, they now devoted
themselves to the worship of Shri Rama.

II. SURDAS MADANMOHAN
STJRDAS AS ROYAL OFFICIAL

43, Hearers, listen to another story. The story of
Surdas Madanmohan is an extremely purifying one.
Listen to this delightful story with its deep meaning.
44. King Akbar was ruling in Hastinapur ( Delhi }, and
Surdas was an official under him. The king soon appointed

41

BHAKTAVUAYA Ch. XXXVI 44-56

him to be an official in the distriot of Matburs. 45. It
was here at Mathura, Gokul and Yrindavan, ancient sacred
cities, that Shri Krishna, becoming an avatar, manifested
all His lila (voluntary deeds). 46. Therefore many Vaishnava
bhaktas, holy men, and many Vdragis ( ascetics ) live here.
Although engaged in worldly affairs they are indifferent to
worldly things and devote themselves to worship. 47. When
giving garments and food to Vaishnavas, the Life of the
world feels that He Himself has been supplied. Just as when
the wishes of one about to be a mother are carried out, the
child>to be bornfeels satisfied; 48. and as a father rejoices,
when he hears of the success of his son ; so Krishna feels
the same happiness when anyone reverences his bhaktas ;
49. or as when water is lovingly given to the roots of a
tree, all the branches are refreshed ; so the Lord of Vaikunth
rejoices when His bhaktas are reverenced in love, 50. or as
a mother feels great pride when she adorns her infant child
with ornamant ; so Krishna rejoices at the constant rever-
ence for Vaishnavas. 51. With this idea in his mind Surdas
began to serve the Vaishnavas; he used to prepare dainty
foods and lovingly feed the saints. 52. He used to fill carts
with sweetmeats and milk-cakes, and send them to the
saints. 53. In thus spending his money for worthy objects
the Husband of Rukmini was greatly pleased. He said to
Himself, * Although Surdas is engaged in worldly business,
still he lovingly worships My bhaktas.'

SURDAS SPENDS ALL MONEY IN CHARITY

54. Possessing this feeling towards the Vaishnavas he
spent on them all the money he possessed. That threw the
mind of Surdas into an ocean of anxiety. 55. He exclaimed,
' Now my own money has been spent. And my service of
the saints will fall short. And if I do not provide dainty
food for the Vaishnavas, then what is the use of my living
this earthly life ?' 56. Then he thought to himself, ' I am in

42

CJh. XXXVI 56-67 MISAPPROPRIATION

charge of the king's revenue. I can spend that with a
solemn purpose and feed the saints. 57. Although the king
may become angry with me, he may even put me to death,
still this earthly life of mine will have served its purpose.'
He therefore decided definitely to do so. 58. For He said,
' Although I should give away my life, it would be in the
service of Vaishnavas, and it would at once remove the
terribly hard diseases of this earthly life.' 59. Thus thinking
he broke into the treasury containing the money of the King.
He had the noble idea of at once being of service to the
Vaishnavas. 60. He had all kinds of dainty food prepared
and began to feed the saints. He supplied the needs of the
saints in Mathura, Gokul and Vrindavan. 61. After making
an offering to God of garments and ornaments, he gave
them to the saints. He built many free lodging-houses and
gave them to all. 63. Thus he gave away more than eight
million and ten thousand rupees on this occasion.

ACCUSED OF MISAPPROPRIATION

His assistant was an evil man and seeing what
Surdas did he became very angry. 63. He went to
Hastinapur and told tho facts to the king. He said,
'You have appointed Surdas Madanmohan over the
district of Mathura. 64. He has spent all your money in
a wrong way. ' When King Akbar heard this he became
very angry; 65. just as when melted butter falls into a
sacrificial fire, the ignorant say it has been wasted in vain;
or as when one gives water to the tuisi plant, fools think
of it as a waste ; 66. or as when one has given food to one
who asks for it, misers feel as though they had been
robbed; or when yogis wander from bathing place to
bathing place, those who live for enjoyment regard it as a
orazy act; 67. or when Brahmans continually read the
Pataman [in the Sig Veda], the Muhammadans think that
they are merely babbling ; or when one lovingly reverences

43

BHAKTAVUAYA Ch, XXXVI 67-79

the saints, revilers think it a foolish thing to do ; 68, so
^ hen Surdas spent money for the Vaishnavas, his evil-
minded assistant thought that it was spent in vain. So
when the king was told of what Surdas had done, his
heart was convulsed with anger.

SUMMONED BEFORE THE KING
69. The king then sent his officers to go and call
Surdas. He said to them, ' Tell Surdas to bring here at
once all the money belonging to the district of Mathura. '
70. Having written such a letter he sent it by the hands
of his messengers. He said to them, ' You must ask of
him eight million and ten thousand rupees.* 71. The
messengers of the king suddenly appeared at the house of
Surdas. They surrounded his house and spoke with great
anger. 72. They said, ' Two years have now passed, yet
you have not given account. Akbar is therefore angry, and
has called you to his presence. 73. Take all the money that
has been entrusted to you from the district in your charge.
If you do not bring all the money, we shall bind you
and take you in accordance with the king's command.*
74. Surdas said in reply, ' The king has become angry
needlessly. Out of the money I have purchased priceless
jewels. 75. I think if -these jewels are shown to the king,
he will be satisfied. When an expert examines their value
it will come to twice the value of the money. *
SURDAS' LETTER TO AKBAR
76. Saying this to them, Surdas went into his private
apartment and by the hand of his wife brought out
two boxes. 77. He filled them with crystals and wrote a
letter to the king. He said, ' It is true, O king, that I
have spent all the money for sadhtis and saints. 78. I have
spent in worthy objects more than eight million and ten
thousand rupees, and Surdas absconded at midnight. '
Such were the contents of the letter. 79. He put the letter

U

Ch. XXXVI 79-92 surdas as VaGABOUD

into one of the boxes and carefully locked them and placed
his stamp upon them with his name. 80. He brought out
the boxes and gave them to the messengers of the king
who were sitting at the door. He said to them, ' I have
purchased priceless things and kept them in my house-
81. It was already in my mind to come at once to see the
king. ' Hearing Surdas say this, the messengers were
pleased. 82. They said, ' You are a wise man, and exceed-
ingly alert for the work of your master. This being so,
the king has certainly become angry with you neeedlessly."
83. Surdas had dainty food of various kinds prepared and
fed these messengers. He gave garments and ornaments
to all and made them delighted. 84. He caused them to
lie down and sleep and then at midnight he ran away and
went into the jungle, lovingly to worship God.

SURDAS AS VAGABOND

85. When the whole night had passed and the sun
arose, the messengers of the king arose and looked for
Surdas. 86. They did not find him in his house. They
hunted for him in the town with great earnestness and they
hunted for him in the region around the town and in the
jungle. 87. They said to themselves, 'From fear of the king,
Surdas must have run away and is wandering to sacred
bathing-places. When the king hears of this he will
punish us.' 88. Having this fear in their minds, they sought
ways of comforting themselves. They said, ' Surdas filled
these two boxes with jewels and has placed them with us.
89. When we show these boxes to the king, he will never
be angry with us.* Saying this they started on their way
to Hastinapur (Delhi). 90. They told Akbar their story and
taking out the boxes they gave them to the king, 91. They
said to him, 'Listen to our words, O king. Surdas is
a supremely clever man. He had already put aside priceless
jewels in his house. 92. But believing the complaint of

45

BHAKTAVUAYA Ch. XXXVI 92-104

the evil-minded assistant, you hastened in your demand of
money. He was free of any fear and intended to come
and see you. 93. But when we went and sat close to the
door fear arose in his mind. After showing us the jewel-
box he finally ran away.' 94. Hearing these words of the
messengers, Akbar became much astonished. Then calling
his minister Birbal, he told him all the news. 95. He took
the boxes and unlocking them looked inside. He looked
for jewels but found merely crystals. The messengers
then began to tremble violently from fear. 96. Just then
they discovered inside it the letter. As it was read, all the
people listened. The king with respect and with love
listened to it. 97. He said, ' Surdas has spent the sum of
eight million and ten thousand rupees for sadhas and saints.
But feeling fear in his mind at midnight he ran away.'

THE BACKBITER PUNISHED

98. As the king read the letter he was very much
astonished. He called the slanderer to him and said, 'You
have spoken an untruth. 99. Surdas has spent this money
in worthy causes. You told us that he had wasted
it. I see now that you are a hater of Vaishnavas-
I must punish you.' 100. After punishing him, Akbar
read the letter. He recognized the handwriting of Surdas,

101. Tears filled his eyes. He spoke kindly of Surdas to
his ministers: ' Although I were to hunt through the three
worlds, I should not find a servant as faithful as Surdas.

102. Though I have been intoxicated by my| royal position,
he has caused me to seek for the supreme spiritual riches.
So- give him an assurance not to be afraid, and go and
bring him here. 103. Send letters from district to district
to bring Surdas here quickly.' Hearing this command of
the king every one felt great joy. 104. They sent letters
to the officials in the Western districts immediately saying
that if they should see Surdas they should send him at

46

Ch. XXXVI 104-117 SUBDAS BETUBNS

onoe to meet the king, 105. 'Fearing me, he has started
to wander with penitence to saered bathing-places. If any-
one should suddenly see him, give him an assurance not to
f«ar and send him here.'

RETURN OF SUBDAS

106. The writing and sending of letters spread the
news from district to district. Surdas was at that time
at Mathora and there heard of the king's order. 107. He
was astonished. He said, 'Mercy has arisen in the
mind of the king. I do not understand the doings of
Ood. the merciful Shri Krishna. 108. The Perrader
of the universe, Shri Hari, is in the hearts .of every
one. It is through this mercy that the king is now pleased
in his.heart' 109. With his mind comforted, be went at
onoe to Hastinapur ( Delhi ). The moment he was in the
presence of the king he received great honour. 110. King
Akbar arose and gave Surdas an embrace. He said to him,
' If I should hunt through all the three worlds, I could not
find a servant such as you. 111. I did net know that you
had spent my money in such worthy objects. I perse-
cuted you because of the report of the evil-minded one.
112. Now be free from fear and continue with your
former authority. ' The King having said ^,his to him,
Surdas replied, 113. ' Listen, O king. I have put aside all
desires for earthly things. Why put me again into the
snare of these worldly things ? ' 114. A^bar replied, ' I
see that you have become virakta ( a Vcdragi, one
indifferent to earthly things-). You have cast aside all
illusory thoughts. 115. Still carry on your former
authority and spend the money for the saints. I see no one,
apart from you, wise enough to be of service to the
Vaishnavas. 116. On your own authority spend eight
million and ten thousand rupees and feed the Vaishnaoa
bhaktat in the sacred district of Matbura. 117. Feeling

47

BHAKTAVUAYA Ch. XXXVI 117-127

repentant in your heart;, you decided to abandon the service
<rf the king. But according to my command, receive ray
authority to be of service to the saints. ' 118. Listening
to these humble words of the king, Surdas thought over
the matter in his heart. ' If I can attain the supreme
spiritual riches while still engaged in worldly things, I
should not turn away from doing so. * 119, Then he said
to the king, ' Your command is my authority. Give me
the work of serving the saints. ' King Akbar honouring
him gave him a written permission. 120. Surdas Madan-
mohan then returned to the sacred city of Mathura and
there^gave many forms of delicious food to the saints.

121. Formerly he feared that the king would be angry
with him, but by Shri Hari's favour, that fear was no more
there. His joy could not be contained in his heart.

122. Holding his love for the service of the saints, he
brought often into his imagination the idol of Krishna.
Day and night he would repeat God's name and lovingly
describe His good deeds. 123. He composed and sang
with his own lips many songs. By these Surdas pleaded
with the Husband of Eukmini, with feelings of great
reverence for Him.

WORDS WITHOUT ACTIONS WORTHLESS

124. One day when performing a kirtan, he was
praising the saints and in the joy of love composed a poem.
Listen what he said. 125. ' Surdas is the holder of the
shoes of the saints. It is so written in the abhangs. '
Hearing him say this the noble Vaishnavas felt great
surprise, 126. One said, ' It is an untrue' statement which
Surdas has written in his poetic composition, for if it is
not seen by men in his actions, then what is the good of
his describing it in words? 127. If a cloud does not rain
down upon the earth, then the sky-thunder is in vain.
When there is no life in the body, it is the Lingayats who

48

Ch. XXXVI 127-141 8URDAS PASSES HIS TEST

adorn the corpse. 128. As if one should sit in the bazaar
to sell musk which has no fragrance; so of vrhak use is
poetic ability without action ? 129. Patting on different
disguises an actor acts, but because his action is not real,
his colour does not remain. 130. If one has made a
picture of the sun, he cannot give it light So this poetic
composition of Surdas* seems to us.' 131. The three kinds
of people variously put blame upon him. Some were pious
and wise and they were well satisfied. 132. Those given
to talk and of curious minds said, 'This poetry is merely
modern. His composition is useless as it k not realised
in his action. 133. Even if a coin is new, a fool rejects it.
So without good reason some blame modern poetry.
134. After many days have passed, however, people will
accept it. Maya has given a wrong idea to men. 135. Last
season was a good one for crops, but this season is one of
famine. A dead man is fortunate. ' These are common
sayings. 136. When a wise man is before them, the igno-
rant call him a fool. After he has died, they loudly praise
him. 137. First there is a mistake, and then the remem-
brance of it. That is the custom of man. But wise men
understand it from experience.

SURDAS PASSES HIS TEST

13S. Well, it is needless to speak any more of this.
God's Maya is irresistible and puts men into the snare of
wrong ideas, or sinks them into the mire of doubt. 139. The
bhakta and noble Vaishnava Surdas continued constantly
in the service of the saints. Those who reviled his poetry
did so without proper thought. 140. They said, 'He possess-
es no action, and he is speaking in a hypocritical way.'
As Surdas was going one day to see and worship God, a
bairagi (ascetic) approached him, 141. He said to himself,
'I want to test Surdas and see how his poetic statement
is true.' So thinking to himself he spoke to Surdas.
B. V. II 4 49

BHAKTAVUAYA C!h. XXXVI 141-154

Listen to what he said. 142. He said to Surdas, *I am
hurrying to see and worship at the temple. Keep my shoes
in your hand and for the mcxnent take good oare of them.'
143. Hearing what the bairagi said, Surdas was quite
pleased. He said, ' For many days that wa^ the purpose
which I was holding in my mind. 144. That Itinging in
my heart has come to good fruitage. I haye lost my
mental perplexities.' He then descended at onoa from his
palanquin. 145. He asked the man for the shoes, and
took them in his hand. He then stood by the great door
of the temple and folding the shoes in his garment held
them close to his heart in his love. 146. Giving command
to his servants he sent the palanquin home. Seeing the devo-
tion of Surdas, the bairagi was astonished. 147. Then hasten-
ing to the great door of the temple, he thought to himself,' I
will delay here and I shall then have a good chance to see
whether Surdas' mind will be troubled thereby.' . 148. So
going into the assembly hall be then sat down singing
the praise of Hari, remaining there from early morning till
the setting of the sun. 149. After two hours of the night
had passed the bairagi came outside to look for Surdas.
There Surdas stood holding his shoes.

KRISHNA'S MANIFESTATION TO SUBDA8

150. Seeing the bairagi, Surdas was greatly pleased.
Then springing forward he took the shoes and held them
close to his feet. 151. He placed his hand on Surdas' head
and said, ' You are a devoted noble VaishTtava. In order to
test your mind, I made this long delay. 152. Yon speak
of yourself as a servant of the saints. And you do as you
say. Ccxning here with this idea in my mind I have test-
ed you. 153. In calling yourself the holder of the shoes
dl the sainte you have spoken the truth.' Hearing him say
this the heart of Surdas melted. 154. Then feeling repent-
ance in his mind he had himself robbed of all he powess-
ed, and free fr<Hn all things he then gave himself up to

50

CSh. XXXVl 154-158 C»NCLtTSrOH

the worship of God with love. 155. He gave great service
to the saints and thereby the Husband of Rukmini was
pleased, so that He gave to Surdas a visible manifestation
of Himself.

156. In these stories are described one greater than
the other supremely pious Vaishnava bkaktas. In the next
chapter there is a most delightful and unusual ^ry, which
if listened to will give happiness to the hearers. 157. The
Husband of Bukmini, Dweller upon the banks of the
Bhima, is causing me to relate the stories in the form of
this book. It is by His favour that Mahipati is relating
them to the hearers.

158. SuxxalU Peace ) ! This book is the Shri Shakta-
vijaya. In listening to it the Lord of the world will be
pleased. Listen then, you Qod-loving, pious bhaktas. This
is the thirty-sixth very delightful chapter ; it is an offering
to Shri Krishna.

SI

CHAPTER XXXVn

RASIKMURAR

Obeimnceto Shri Ganesh. Obeisance to the Loved OneofRukmini.

GOD'S ASSISTANCE IN WRITING THESE STORIES

1. O Husband of Bukmini, Dweller on the banks of
the Bhima, Tbou art the Enlightener of the heart. Aside
from Thee, O infinite One, there is no other relator, nor
any other one to cause these stories to be written. 2. Just
as it is the roots that cause the tree to live; or as il is water
that is necessary to ripen the grain; so do Thou, O Krishna,
cause me to write these most delightful stories. 3. The sea
is the refuge of the animals and the sky id the refuge of
stars ; so Thou, O Ocean of mercy, art the Enlightener of
my intensely dull mind. 4. As the holder of the strings
causes the dolls to dance in the presence of the crowd, so
entering into the temple of my heart Thou art enabling
me to describe the noble stories of Thy bhaktaa. 5. Instead
of describing Thy good qualities, to compose extensive
poetry is to weary the tongue for nothing, so it appears to
me. 6. Therefore, O EJrishna, I pray Thee again and again
to confer on me a loving gift to compose this book.
A SHIRKER DETECTED

7. In the previous chapter there was the description of
the bhakta Surdas Madanmohan, whose story all of you
have listened to with its deep meaning, 8. And now hear
the story of the great bhakta Basik Murar, who was exceed-
ingly alert in the service of the saints. He continually
lived in the district of Mathura in the town of Saya. 9. He
was accustomed to bathe in the Jumna and then wor-
ship Shri Krishna. He used the sixteen materials for wor-
ship and offered God flowers and tulsi leaves. 10. Then
calling the Vaishnavas together he would wash their feet

52

CJh. XXXVII 10-23 HOLY WATER SECRET

with his own hands. Drinking the water in which their
feet were washed he then worshipped the saints. 11. Pre-
paring many kinds of dainty food he used to feed the
saints. In his love he regarded these saints as the same
as Vishnu. 12. This brought him a great many disciples
who helped him. Sitting quietly by himself he lovingly
worshipped God. 13. It happened on a certain day that
Vaishnavas came to his house. He gave to everyone a
grass mat to sit upon. 14. He then said to one of his dis-
ciples, 'Worship the saints and bring the sacred water at
once with which their feet are washed and give it to me.*
15. When this command was given, the worship of the
saints began. With laziness and wrong thoughts, one
immediately began to wash their feet. 16. There was there
a Brahman, a foul smelling leper. His feet were covered
with sores and intensely filthy. His clothes were torn and
exceedingly old and he was dressed filthily. 17. Looking
at him the disciple felt disgust. He said to himself, 'If
I should wash his feet, it will make me vomit.' 18. So he
washed with love the feet of those who were wise and
clean. And having worshipped the saints according to
custom, he waved lights over them. 19. Collecting the
water in which the feet of the saints were washed he gave
it to the sadguru. Murar immediately drank it.

SECRET OF THE HOLY WATER

20. He called all bis company of disciples together
and told them the secret of his heart. He said, 'I drank the
water today in which the feet of the saints were washed, but
it did not taste properly. 21. I think the sacred water was
brought to me with a doubt in the mind. I understand this
from my very feeling.' Then he added, 22. 'Now you all
think over the matter and tell me why it is that this nectar
waterin which their feet were washed tasted so unplea-
sant.' 23. Hearing what their sadguru said they all gave

53

BHAKT^VUATA Cih. XXXVH 23-34

tliemselyeB to thinking. He who i»d been engaged in
the worship of the saints was muoh astonished by that
<iaeBtioa. 24 Then cmning bef<»e Murar, he stood rtill.
joinedhishsndstogether, and told him all that had hap-
pened. 25. He said, ' Listen O Swami, to my trae woirds.
I was worshipping the saints, and seeing thore a filthy
Brahman leper T felt disgust. 26. 1 felt a great sense of re-
pugnance. Then excepting him I worshipped all the other
noble Vaishnavaa and hastened back, O SwamL ' 27. Murar
Svoam then went up to the Brahman leper, and made him
a postrate vamaskca on the ground and washed his feet
with his own hands, 28. wiped his feet also with his own
hands and held them lovingly to his heart. He pressed
file toe of his foot to his eyes and drank with pleasure
the water in which his feet were washed. 29. Then he
ezcdaimed, * Now the water in which his feet were
washed tastes good. * Hearing this all the FotsAnatMS won-
dered and said, ' No one can understand the reverential
feelings of Murar Suximi. 30. Such is the power of a gvanCB
favour. Only a good disciple understands its secrets. Just
as the chakor bird only fully knows the nectar of the
moon; 31. or as the faithful wife alone understands the
mind of her husband; or as only one indifferent to worldly
things can indeniify himself with the experience of the
Ood-loving bhaktas while listening to fiieir stories; 32. or
as it is the bee alone that has experience of the sweet taste
of the lotuivfiower; or as it was Vishvamitra who alone
understood the e^raordinary power of the gat/oM'mat^rai
S3, or as it is the Lord of Kailas ( Shiva ) alone who haa
the deep ei^jerience of &e name of Shri Bam; or as it is
the bhaktas of Vishnu who realise the extraordinary power
of the religious teachings of tite Bhs^wali 34. thna
tt was that the sweet taste of the water in which Iha
saints' feet were washed was realoed by Murar SwamL
Nothing equal to it in sweetnees ocmld he find anyidiere^'

54

CSl XXXVn SS-4S xikq'8 gift oonubqaxed

35. Saying this, the 7oisi^]ia«oMaibrosi>lMed their haadt
of blessing on his head. They said to him, ' The Lord
Krishna will be your helper beoaose of yoor devotion.* 36.
Because Murar felt this reverence t<x the feet of ttte
saints he understood the sweetness of the water in which
their feet were washed and from that time they gave him
the name of Basik Murar.

DAYARNAVA'S VILLAOBS (X>NTISOATED

37. Morar's gnru was Dayarnava. He was an ez-
oeedingly learned man in divine knowledge. He very
lovingly and according to the prescribed rules worshipped
Qod. 38. With the sixteen materials needed in worship
he used to worship the beautiful idol ( Shedigram ) made
from the gamdaild stone, and ia his reverence used to have
it clothed in raiments, ornaments and adornments. 39. There
was a king who came to the same temple to see and wor<
ship Gk>d. With great pleasure he noticed the worship of
Dayarnava, and then gave him the written deeds for the
revenue of four villages. iO. The king said to Dayarnava,
* These villages have been given to you for the sake of
helping you in your worship. Let all the revenue from
these villages be used for the worship of sadfiua and saints.*
41. Saying this the king returned to his city and Dayar-
nava was greatly surprised. 42. He said to himself, 'Shri
Krishna has supplied me with all the means I have wished
for.' He was very happy over it, and continued his wor-
ship of Hari.

43. These rites lasted for many days, but suddenly a
hindrance came in 'the way. ▲ very wicked and sinful
man came suddenly to the town. 44. By giving money to the
king's treasury he got himself appointed as the leaseholder
of all that country, and bringing a written document to
ftatflffiaotheoametolive in the city where the Vaish»am
45. Hearing of Dayarnava's right to the revenue
55

BHAKTAVUAYA Ch. XXXVII 45-58

from these towns, that evil man confiscated them; just as
the wicked man Duryodhana took away the kingdom
from Dharma. 46. People told him fully of the laws and
the moral side of the case but that evil-minded man would
not listen to anyone. He had fallen into the error of be-
ing envious for illusory things and was falling into hell.
47. Misers do not like to hear of the giving of charity.
Those who are not bhaktas do not enjoy the stories of Hari.
An adulteress on seeing her husband feels troubled. 48. But
that evil man would not listen to anything. He said, 'Who
was it that gave this useless deed to this bairagi ?* 49. Hear-
ing what this non-6AaA;/a said, Dayarnava considered it
carefully in his raind and then immediately wrote thus to
Basik Murar: — 50. ' Although you might be eating at the
time you receive this letter, get up and come here immedi-
ately.* Having written this, the sadguru sat waiting for
him. 51. Now it happened that Rasik Murar was sitting
in his house eating when suddenly a man bringing a letter
hurried to him. 52. On seeing this mail from his sidgjiru
he felt supreme happiness ; just as when upon a withering
tree a cloud bursts and causes a heavy downfall of rain ;
53. or as when a mother sends an invitation to her daugh-
ter, who is living at her mother-in-law's, to come and visit
her own home. It was in such a joyful manner that he
asked the news of this man. 54. He said to him,' What is the
command of the sadguru with which he sent you here ?*
The man then immediately took out the letter and placed
it before him. 55. Murar took the letter in his left hand
and read it. Bowing to the command of his sadguru
he quickly arose, although he was in the midst of eating,
56. and without speaking to anyone he started at once.
He said to himself, ' I will do at once what I am told to
do. ' His heart rejoiced in doing so. 57. Going to th«
city of his aadguru he entered into his house. The moment
he saw him, he made him a prostrate namaakar. 58. His

56

Ch. XXXVII 58-70 RASIK AT CONFISCATOR'S TOWW

aadguru seeing that his bands were already soiled
by the food he had taken, enquired of him, ' Tell me
the reason why your mouth is soiled with food.*
59, The other replied to his sadguru, 'Your command is my
authority. Receiving your letter, although I was eating
at the time I immediately started.' 60. Hearing him say
this every one was astonished. They exclaimed, 'No one
aside from you understands the characteristic of the
bhakii given to a sadguru.' 61. The guru then told Murar
the whole affair. He said, 'This evil man has confiscated
the revenue of the towns given to me for the worship of
Ood. 62. Although he was fully told about the laws and
ethics of the matter, still that evil-minded man would not
listen. Go to him at once and preach to him bis duty.
63. Freeing my towns from his grasp, come back quickly
with your errand accomplished. Take the name of Shri
Krishna and start immediately. '

RASIK MUBAR AT THE CONFISCATOR'S TOWN

64. Bowing his head to the command of his sadguru,
he hurried along and going into the city he took lodgings.
65. There were some pious people there when he told all the
news. He said, ' The official in your town has confiscated
Dayarnava's land. 66, Therefore, my sadguru has given
me a command and sent me at once. So let us go just now
and accomplish this errand ' 67. The people replied, 'Our
official is a supreme rascal, a hater of Vaishnavas and an
exceedingly low-minded man. Therefore you should not
go there hastily. 68. You are merely a true bhakta and
he will not listen to your preaching. "Why needlessly
throw a golden lance into a well ? 69. If one has no iron
near him, what is the use of rubbing it upon a piece of
pottery ? A common cow cannot be compared with the
wish-oow. 70. If rishi Agasti is thirsty, he should not go
to a mere pond ( instead of the ocean ); instead of the

57

BHAKTAVUAYA Ch. XXXVII 70-83

wislhbee, one should not i>Iac8 his desire upon a mere 6a-
bhul tree ; 71. although the infant ohild of someone else is
hungry, a barren woman's breast will not fill with milk;
likewise evil-minded men will not listen to the words
of a true bhakta. 72. So do not go personally to see
him. We shall quietly aooompliah your purpose by stsne
other plan.' 73. When the leading men in the town had
said this, Rasik Murar replied saying. ' My guru gave ma
the command to aooomplish this purpose immediately.
74. His command is my authority. 1 am going to
that man's house. If he will not give what I ask, there
will be no help for it.' 75. In the meantime, someone
told that evil man the news , saying,' Rasik Murar is com-
ing in order to reclaim the towns from you. 76. The mo-
ment an evil man sees him, he falls into deep confusion of
mind. 'Hearing this the evil man was astonished.

RASIK IN A PRBDIOAMUNT

77. Then planning a scheme this evil-minded man
did as follows. He had a fierce elephant brought and in
private he spoke to a wrestler. 78. He said, ' Basik Murar
is coming at once to meet me. Make the elephant stand
in the square and kill him. 79. If you accomplish this,
I will give you some money. ' Hearing this the wrestler
said, ' I will do so. * 80. Then he gave the elephant a great
deal of intoxicating liquor and had him stand in the king's
highway. Just then Rasik Murar came with a procession
singing and praising Qod. 81. He came with a great
nxmiber of his disciples who brought with them cymbals
and drums and with great fondness were singing the
names of Qod. 82. ' Victory, Victory to Thee, tiie Husband
of Rukmini, Pervaderof the universe. Father of Brahmadev,
Xiller of Xans, aside from Thee, O Lord of Vaikunth, Thy
bhaktaa have no intimate friend. 83. There is no place
anywhere without Thee; The space pervades everything

58

Ch. XXXVn 83-97 DISaPLBS DBSBBT RASIC

bat is not soiled. 84. Just as when sandalwood and Amgoit
wood are set on fire, one gives out fragrance and the o&er »
vile odour, but the fire is alike in both; 85. so the Life
of the world is the same in both evil and good men. With
love I bow to Thee, O Thou whose form is that of the
universe. ' 86. Murar was thus filled with joy and was
praising the good qualities of Hari. All the people of the
city watched the novel proceeding. 87. Just then the
intoxicated elephant came hastening along the royal road.
When the townspeople saw this tbey surmised what it
meant. 88. They came quietly to Rasik Murar and told
him, ' That evil-minded man holds ag&inst you an evil
purpose, and he has sent this elephant to kill you. *

89. Although they told him this he felt no fear in his
mind, but he said, 'Although I should protect this perishable
body, yet at the end Kal (the god of death ) will seize it*

90. But if it is used for the sake of the sadguru, all
hindrances at once flee away.' Thus speaking he continued
to walk forward. 91. Just then he saw the intoxicated ele-
phant from a distance coming towards him, and his com-
pany of disciples addressed him. Listen to what they said.

RASIK'S DISCIPLES DESERT HIM
This company of disciples said to him, 92. ' The
elephant is ooming towards us. Let us run away from
heri>. If we do not we shall be killed. ' 93. Rasik Murar
answered them saying, * You have loyally and lovingly
accepted the teaching of your sadguru. 94. Mow loving
your own bodies, you say: "Let us go away from here." If
you wanted to do so, why did you at all put the tulsi
garlands around your necks and entangle yourself in
this ?'93. Hearing what he said, all took off their garlands.
The sadguru said to them, ' I am now free from you '. 96.
As they heard him say this, they all forsook him and fled
and Basik Murar alone remained on the spot ; 97. just
as when the hot season has arrived, clouds leave the sky;

59

BHAKTAVIJAYA Gh. XXXVII 97-109

or just as when the cold season arrives, rivers run down;

98. or as when an enemy besieges a king, his followers out
of concern for themselves run away ; or as when a time
of disti-ess comes, hypocrites abandon their proper duties;

99. or as when old age arrives, the organs of sense drop the
object of sense ; or as when a man falls into poverty, evil
men forsake him; 100. or as when Shankaracharya asked for
alms, he received in his hands a fused mass of hot glass and
the disciples ran away; 101. so now all the people of the
town looked at the strange scene from a distance. They
exclaimed, ' The official of the town, intoxicated with pride,
is going to kill Murar, but without any reason. ' 102. In
the meantime Rasik Murar with love continued to worship
Shri Hari. Standing at a distance from him the disciples
looked upon the scene.

THE CONFISCATOR'S PRIDE HUMBLED

103. The intoxicated and evil-minded wrestler of the
elephant drove his intoxicated animal forward, but his
( Murar's ) confidence was that Shripati ( Krishna ) pervad-
ed all beings; 104. and those whose mental condition is such,
never receive any harm. The elephant came near him and
humbled itself at his feet. 105. Although the elephant was
intoxicated, and was of a bad disposition, still it made
Murar a prostrate namaskar. Seeing this strange sight
every one wondered. 106. They said, ' This elephant is
exceedingly intoxicated. He has killed very many. Now
here he is making a prostrate namaskar to Murar Swami.
This is a most extraordinarily novel thing. 107. All the
garlands which the disciples had taken from around tbeir
necks, Murar collected together and placed around the
elephant's neck. 108. He gave him the mystic mantra
*Ram, Krishna, Narayan' and said, 'Leave your intoxicated
conditition and serve the saints. 109. In becoming a sup-
pliant to the saints with one's whole body, fpeech and

60

Ch. XXXVII 109-120 AN ELEPHANT SERVES SAINTS

mind, even if one loses one's life, the ootnmand of one's
guru shoud not be disobeyed ' 110. The elephant now
changed to one of good disposition and the bervantsof
the leaseholder hastened to tell him of the strange event.
111. They said to him, ' You sent an elephant in order
to kill Murar, but instead of doing "that he has made
him a prostrate namaskar.' Hearing their story he
was full of astonishment. 112. Suddenly he felt repentant
and he walked to the place where Murar was, saying,
' I did not know of your extraordinary glory and I
needlessly persecuted you. 113. You are truly a bhakla
of Vishnu ; now command me to do whatever you
please.* Saying this he prostrated himself before Murar.
114. Rasik Murar replied to him, ' I have no other wish
in my heart than that of bowing my head to the command
of my sadguru and asking you to free the revenue from
the villages intended for worship, 115. I have given ins-
tructions to the elephant ( and he is now my disciple ), so
I desire that you should give him up to me. ' The official
replied, 'I will do so.' Then he again made Murar a
prostrate namaskar. 116. Receiving a written document
he took the elephant away with him. Singing the praise
of God he returned to his sadguru having accomplished
his errand. 117. Among beasts an elephant is most fierce
bttt even he became wise. Seeing thiis all the people felt
astonished.

AN ELEPHANT. SERVES THE SAINTS
118. The elephant finally received full knowledge.
At night he listened to the praise of Hari. In the daytime,
going into the jungle, he used to return with faggotst
119. When all the Vaishnavas dine they need leaves on
which to eat, so the elephant used to go into the jungle
and bring back leaves. 120. Leaves with food left upon
them were thrown away but the elephant lovingly ate
them. Aside from them the elephant would eat nothing.

61

bhaktjlVUaya Ch. XXXVn 120-1S2

121. FoisAnava MoA''ii» continually T«ad the £fAn BkHfwat
at the dooT of the Thakurdhoar (Krishna's teoaple.) * The
elephant listened oonstantly to its reading and his mind
became extraordinarily indifferent to all worldly things.
182. The elephant said to himself, * Among beas^ I was
born with the exoeeiSlingly fierce body of an elephant. And
now by the mercy of the sadguru I have found association
with saints. 123. In a fbrmer birth I must have done good
deecb and they are now coming to fruitage.* Thus the ele-
phant with pleasure used to think in his mind.

124. After many days had passed, Basik Murar started
to go to sacred bathing places. The Vmshitava bheU^ta felt
great joy in their minds. 125. Taking the elephant along
with them the chief Vaishnava walked to bathing-places
and the burden of all the garments and yessels they placed
upon the elephant. 126. If on the way they met thieves
and they began to harm the bhaktas of Vishnu then the
elephant becoming angry would kill them. 127. He
would let no one come near him, aside from one who
repeated the names of Bama and who had around his neok
a ^u/st garland. 128. Thus repentant in spirit he visited
many sacred bathing-places. Then many of them felt a
strong desire to go to the sacred place of the Kurus.
129. As they hastened along the road they reached
Airunavati. There the saints stopped the elephant and
lodged there. 130. They held to their plan of remaining
there three nights.

THE KING DEMANDS THE ELEPHANT

17ow there was here a Muhammadan king exceedingly
insolent who learned of their story. 131. A messenger had
hastened to tell him that some&atragts (ascetics) had
taken lodgings in the city and that they had brought with
them a very fierce elephant 132. ' Such an elephant <rf m
' * 8«e Not* on Chap. 38. 14, p. 67.

62

Ch. XXXVII 132-143 ELEPHANT DEMANDED

beautiful appearance would certainly be an ornament to
our kingdom. So you should go to Murar and forcibly
demand it of him. * 133. The messenger having said
this, the king felt a desire for the elephant. He said,
' Why does that beggar needlessly desire what is an
ornament for a king? ' 134. He then at once gave command
to his ofiRoers and told them to take away the elephant by
force, and if the bairagis did not deliver the elephant to
them then they should punish them. 135. Hearing the
commands of the wicked one the soldiers hastened to
fulfil the order. The elephant was seated with a quiet
mind in the midst of the Vaishnams. 136. The king's
servants said to the saints, ' The king has sent us to you.
His desire has fallen upon the elephant which is with you.

137. So give it to us at once, or we shall take it away
from you by force. * Hearing these words of the evil-
minded men, the noble Vaishnanas became concerned.

138. They said to one another, ' This insolent king is an
evil-minded Muhammadan and even if he is told of law
and ethics he will never listen. 139. If a crow is put in
a cage and an attempt is made to teach it to talk, yet it
can never repeat the name of Krishna. If one should ask
money of a miser, it will be in vain, 140. You might
give water to the slier tree but it will never bear nectar
fruit. If a cow should lick a butcher, will he therefore
protect her from being killed ? 141. A he-goat may listen
to the glorification of the tulsi plant but he will feel no
compassion for the plant ( but will eat it ). A drunkard
when seeing a man wise in divine things feels disgust.
142. If a falcon should see a speaking parrot, will he
therefore protect it? A fish might be flapping aboufc
out of the water but the crane will not feel any mercy for
it. 143. So although one might preach law and ethics to
those who are non-bhaktas, yet it will never be to their
taste.' Thus thinking, the saints gave reply to the

63

BHAKTAVIJAYA Ch. XXXVII 143-155

messengers. 144. They said, ' Aside froaa Vishnu's hhaktaa
the elephant will permit no one to touch it. If you should
touch it, it will in a moment kill you. ' 145. Although
the bhakla^ of Vishnu said this, the king's messengers
tried to seize the elephant, but they were not able to do so;
for in its anger it attempted to kill them. 146. They
then went back to the king and told him all the newg.
They said, ' No one aside from the bhaktas of Vishnu can
master the elephant. ' 147. The king bearing what they
said suggested a plan to the driver of the elephant ( the
mahant ): 'Dress in the guise of a Vaishnava and then go
to the elephant. '

THE ELEPHANT CAPTURED BY DECEIT

148. Saying he would do so he placed a tulsi garland
around his neck, marked his forehead with the paste of
white clay, and went repeating the names 'Krishna, Gopal.*
149. In order to rob pilgrims on the road, robbens dress as
ascetics ; and although hunters sit to listen to a kirtan they
will not fail to set a snare for deers ; 150. as when to se-
cure a livelihood an actor disguises himself as a sannyasi ;
or a crane seems to sit in meditation, but it is for the pur-
pose of catching a fish ; 151. likewise that very proud man
deceitfully became Vishnu's bhakta, and he approached the
elephant while repeating the name of Krishna. 152. Then
coming near to the elephant he tried to catch it. In its
mind it understood that through deceit the driver had
changed the appearanc3 of his body. 153. But as he came
repeating the names of God, it felt that there was
no remedy. The elephant therefore becoaiing quiet he was
quickly overcome by the deceitful man. 154. As the
elephant was being driven to the door of the king, its mind
was very disturbed and it said to itself, 'From now on, the
service of the saints comes to an end. ' 155. When he was
bound in his stall he would eat no grain or grass. After

64

Ch. XXXVII 155-163 CONCLXTSrOH

$even days had passed ho went to the heaven Vaikunth,
156. for as he was taken to the Ganges to drink water he
drowned himself in it. Desiring to be in the essential
form of Hari he attained final deliverance. 157. Having
been associated with saints, the animal was saved without
a moment's delay. What is there novel then in a man's
acquiring goodness ? 158. On and around the mountain jof
Maila the bar and the babhul trees grow. Although they
look different from one another in appearance they do not
lack in fragrance, 159. So an evil man might be of a low
oaste and his mind might be very evil, still if he finds
himself in the neighbourhood of saints he will be saved.
160. So, fortunate hearers, listen to the delightful stories
of the saints.

In the next chapter there is the story of how Krishna
came to help Mirabai when she was in distress. 161. As
the fortunate listeners seat themselves iu line I shall
serve them with this delightful story. Mahipati requests
the listeners to feel happy through their own joy.

162. Sioasti ( Peace ) ! This book is the Shri Bhakta-
vijaija. In listening to it the Lord of the world will be
pleased. Listen then, you God-loving, pious bhaklas. This
is the thirty-seventh deeply delightful chapter.

B. V. II 5 65

CHAPTER XXXVIII

MIRABAT

Oheiaance to Shn Oanesh. Obeisance to Shri Krishna.

BHAKTAVIJAYA AS THE FULL MOON

1. Listen, O hearers, with an attentive mind. Faith
may be said to be a full-moon festival. There the Bkakta-
vijaya is the moon that has suddenly become visible*

2. And when revealing itself in the sky of the heart the
darkness of ignorance is driven far away. The wise chakor
bird, seeing the moon, feels great happiness in its mind.

3. Looking with faith and fondness one receives a nectar
rain of love, therefore he feels in his heart a limitless
happiness. 4. Others who are lovers of interesting stories
receive a blessing from these stories. Feeling great
satisfaction thereby they partake of the happiness of final
deliverance. 5. When the moon is seen, the hesitating
thieves grumble, for th3y cannot continue their evil course
and they flee away. 6. A tree though entirely ignorant yet
feels the beams of the moon on it, and when the month
of Chattra ( April ) comes, it becomes densely covered
with flowers and fruit. 7. Therefore with attentive minds
listen with reverence. In the previous chapter the audience
listened with love to the story of Rasik Murar.

MIRABAI'S BIRTH AND CHILDHOOD

8. In the great country of Hindusthan there is a holy
city by name of Udaipur. The king of that region was a
reverent bhakla of Vishnu. 9. If any uninvited guest.s
arrived the king provided them with garments and
food. If Vaishnavas suddenly appeared he used to worship
them, 10. In his house the king used to worship the idol
<rf Krishna with the sixteen materials used in worship.

66

Ch. XXXVIII 10-20 MlRA'S WISH TO MARRY KRISHNA

With lore he was accustomed to dress it in garments
and ornaments and sing its praises. 11. Then after
receiving the favour of Hari he was accustomed to eat.
At this time a jewel of a daughter descended through
him, a treasure-house of devotion. 12. After twelve days
had passed they gave her the name of Mirabai. The
mother lifted her up and placed her at the feet of Krishna.
13. She had a charming form and was extremely beautiful.
When the king saw her it was a great pleasurd to him.
She grew up day by day and her mother and father were
made happy. 14. It was at that time the custom of the king
to take his daughter and go to Thakurdwar ( Krishna's
temple ) * where with reverence he used to worship the
e&yle-hannered One ( Krishna ) with the sixteen materials
used in worship. 15. He used to put ornaments on
the extremely beautiful idol of Shri Krishna. In his love
the king used to dress it in priceless jewels and pearl-
garlands. 16. The idol of the cloud-dark Krishna looked
beautiful with His brilliant crown, and His beautiful
waistband. Around His waist was the goigeous yellow
robe and around His neck was the Vaijayanti garland.
17. In His ears were earrings set with jewels and on His
breast was the exceedingly beautiful Kausiubh jewel. His
glorious face was most pleasing with His broad smile.
HER RESOLVE TO MARRY KRISHNA

18. As she regularly looked at this form, Mirabai's
heart was impressed by it and she said to herself, ' I am
not going to marry any one except God alone. '
19. Having this determination in her mind the daughter
of the king held to it in her love for God. Now it happen-
ed on a certain day that the king came and conversed
with his wife. 20. The king said to the queen, ' I see that

•3T^= Thakur, which in North India is one of Krisbna'sBames;
fn=door ( of temple ).

67

BHAKTAVUAYA Ch. XXXVIII 20-33

Mirabai appears to be gro«rn up. We should now look
for a worthy bridegroom and have her married at onoe. *
21. Mirabai was listening to ber father's words and
spoke in a sweet voice, ' I have already chosen
a husband for myself. 32. If you should ask me
who he is, I will tell you how you may recognize
him. Shri Krishna whom you are regularly worshipping
is the one I love. 23, You, mother and father, are my
elders. Both of you think over the matter and offer me to
the Lord Shri Krishna without making any objection.*

24. The king replied to the daughter, 'That stone idol is
lifeless. You are a mere child and therefore do not under-
stand and in consequence your love has been given to it.

25. In the Kali Yuga Krishna has taken the form of
Buddha and has remained silent. No one can see Him in
His visible form. 26, Your childish mind does not com-
prehend this, therefore you desire to marry this idol of
Krishna. This is a foolish notion. Marry some disting-
uished prince.' 27. Mirabai replied, 'Hunt where I may,
there is no God superior to God-supreme, the Husband
qf Rukmini. 28. He is the Father of Brahmadev. Although
He does all things. He is still a non-doer. Shiva's burning
pain left Him when He repeated Krishna's name. Do you
not know this, father ? 29. In the three worlds there is
no God, man, or king who is superior to Him, therefore
my intense love is for Him. 30. You say that this is a
lifeless stone. But you should not say so. Pralhad believed
God, and God manifested Himself out of the wooden pillar.
31. You might say that these are old fables, and doubts
about them may come into your mind, but still in the
Kali Yuga the Lord of the world walked from Dwarka to
Dakur, 32. On a certain night the antique idol of Mathura
went to Hardwar. He saw the perfect bkakti of Nama and
dined with him. 33. Know that the pure devotion of God's
bhaklas is God Himself, and wherever His praise is sung

68

Cb. XXXVIII 33-46 MIBA'S WORSHIP OF KRISHNA

with love there he dwells. 34, When a bee feels love for a
lotus-flower, it buzzes srou nd it. So the Husband of Rukmini
hastens to the place where there is a kirtan. 35. In the
Kcdi Yuga the Life of the world is silent with one who is
not a bhafrta, but with a God-loving,piousfefei*/a Grod speaks.
36. So hold no hesitation and listen to my request, O king.
Offer me to the idol of Krishna and let me worship Him
with love. ' 37. Hearing his daughter say this, the king
was astonished. He said, ' I understand now. I now truly
understand what her life ipeans. 38. She is but an
ignorant child who has not listened to the Puranas, and
where has she gained this extraordinary knowledge ? I
do not understand. ' 39. So he said to his daughter, ' I
give to you an image of Krishna. Take it into your room,
and there worship Krishna with love. * 40. Listening to
her father's acquiescence, Mirabai's heart rejoiced.

HER WORSHIP OF KRISHNA

She at once took the idol of Krishna and went to her
room. 41. She installed the eagle-bannered One in her
room and worshipped it with the sixteen materials for
worship. The king supplied her with all materials she
needed for the worship, believing his daughter was a wise
girl. 42. In the early morning, having bathed, she
repeated the names of God. Then taking a vina in her
hand she sang hymns in her love. 43. Then waving the
lighted wicks over Krishna she sang His praise and
worshipped Him. She rubbed Him over with fragrant oil
and bathed Him in warm water. 44. She then washed
the idol with milk, curds, butter, honey and sugar mixed
with crude sugar. After bathing Him in the five nectars
she would wash Him in pure water. 45. After wiping it
with her own garment she dressed Him, placed a crown on
His head and adorned Him with brilliant ornaments.
46. On his forehead and person she made the three upright

69

BHAKTAVUAYA Ch. XXXVIII 46-56

and other twelve marks, and with these she made Krishna
look beautiful. He looked charming in the intensely lus-
trous earrings aud the Vaijayanti garland. 47. She adorn-
ed Him with the Kauslubh jewel and made him look lovely
with a garland of pearls and a waist-cord and radhavah'.
48. On His wrist were ornameiits of pohochya and hero's
bracelets, and on His fingers were rings set with jewels.
On His feet were the ornaments of nepar and vale. These
she put on Him in her intense love. 49. Around His neok
was a garland of tender tulsi leaves and over it was
sprinkled the fragrant black powder. The dark-complex-
ioned One looked beautiful and in visible form showed
His beauty. 50. She used to wave over Him incense made
of ten materials and the platter light. In her love she
offered Him dainty food and with a final hymn of praise
she prostrated herself before Him in her love. 51. She
would exclaim, 'O Purifier of the sinful, the eagle-bannered
One, the adornment of Thy bfiaktas, and One who is not
known by the senses, O King of kings, Shri Krishna, You
honour my crude faith in You.' 52. Worshipping Him in
this way, she would invite Vaishnava bhakfas. She would
worship them reverently and bow to them in her love.
53. If any food remained she ate it as the favour of Hari.
Then after the third watch of the day she would listen to
the reading of the Bhagwat Purana. 54. In order to listen
to the stories of Krishna, Vishnu bhaktan used to come to
her room, especially those who had knowledge of philosophy,
who were examples of goodness and whose minds were
indifferent to worldly things; 55. those who were indiffer-
ent and always contented, who loved the devotion to the
visible God, whose touch made the sacred water clean,
were merciful to the lowly, and compassionate, 56. who
regarded a common citizen as on equality with a king, to
whom dung and gold seemed the same and who had the same
feelings for the heavenly singer Urvashi as for a she-wolf.

70

C5h. XXXVIII 57-67 MIRA's FIRM RE80LVB

57. Sadhua and saints who were thus filled with the spirit
of indifference to earthly things came to listen to her. At
night full of love she used to perform kircans describing
the goodness of Hari. 58. Mirabai composed many poems.
Putting them to use in the worship of Krishna she
lovingly described His good deeds.

MIBABAI'S RBVILEES

59. There were some crooked-minded men in the town

who reviled her day and night, saying, ' That king's

daughter has ruined the reputation of the king. 60. She

collects bairagis ( ascetics ) and in the kirtana dances before

them without shame. Although beautiful in form, a very

treasure-house of beauty, she has brought a stain upon

good manners. 61. Wtien outsiders tarn aside from the

right road the king punishes them, but he does not know

of the evil done in his own house, as his mind is always

intoxicated and blind with pride. 62. Although the sua

appears brilliant, yet he has for his children the ominous

VyMipat and Kalyani; likewise the king is the chief

jewel among the powerful, yet this daughter is lacking in

good manners. ' 63. Revilers laughed and clapped their

hands in ridicule and they said, ' She is like a broom

which is associated with dirt though made of md { holy J

grass. In this way they conversed among themselves

with sinful hearts. 64. A crow sits upon a tree and

watches the cattle with sores upon them ; so a reviler not

being a witness of goodness naturally talks of one's

imagined bad qualities. ' 65- Thus they spoke to one

•nother.

HER FIRM RESOLVE

The king finally understood thi^ and full of anger he

went to his wife privately and said to her, 66. ' You do

not yet understand the rumours that are afloat. Our

family reputation is being stained. Evil people revile

the God-loving bhakta Mirabai. 67. They say, "She

71

BHAKTAVUAYA Ch. XXXVIII 67-79

gidiheiB together Vaishmvas and without any shame sha
sings in their company ; she has bad manners for one of
good family. " 68, Now hasten and tell our daughter,
"Until now you were a child and had not sufficient
understanding. 69. Now the king will find out a
bridegroom for you and marry you to him. " Come back
soon to tell me her intention.' 70. According to her
husband's advice she went and advised her daughter,
saying, 'Men are constantly reviling you, because you are
unwilling to marry. 71. Until now you were but a child,
and now the king is going to have you married to a
prince. He has sent me to tell you at once of his decision.'
72. Her daughter listened and then replied, 'Tell my father
that aside from Krishna every other person, 0 king, is the
same to me as you are. 73. My decision being what it is,
why do you frequently come and needlessly request me ?
Whatever harm there might be in people reviling me I am
responsible for it. My heart has no fear. 74. When one
buys anything in the market without weighing it he
should never say that it is expensive. So, mother, as you
do not know my heart, why blame me ? 75. With cymbals
and drums I perform kirtans in the assembly of Vaishnava^
Just because I do this, evil men revile me. 76. But these
who are pious and wise say, " She has brought a bright
light into her family line. " It is only those who are not
bhafOas who revile me and say that I have chosen for
myself the path to hell. 77. Some say of me, " She has
conceived a great fondness for worship." Others say»
" Mirabai has become crazy. " But those ignorant people do
not know my pure heart. 78. With a weapon of know-
ledge in my hand I am determined to vi^lk the path ^ of
bkakti. Evil-minded people try to blacken my pure action
by blaming me, but thereby they only clean it without
being paid for it. 79. Tell my father that I have become
absorbed in the name of Rama.' Hearing her daughter
Ihus express her opinion the mother quickly left her.

72

Oh. XXXVIII 80-92 mirabai poisohed

MIRABAI POISONED
80. Coming to the king in private she told him all the
conveniation. 'I spoke to her a great deal regarding her
moral duty but our daughter did not pay respect to what I
Bald." 81. Hearing this the king then became very angry and
said to his wife, 'lam going to give her the most virulent
poison. Now go and with your own hands make our
daughter drink it. 82. " One should either hear of his
daughter as dead or that she is living peacefully at her
husband's house. " Such is the public saying. Think well
of this. ' 83. Thus speaking to his wife, the king at once
brought some poison. He poured it into a cup, and sent it
to his daughter by the hand of his wife. 84. She was not
able to go against her husband's wish but felt
supremely unhappy over her errand. The mother went
along crying bitterly, for she deeply loved her daughter
in her heart. 85. She went to the temple where Mirabai
was and said to her, ' The king has sent some virulent
poison to you. ' 86. As she said this, tears filled her eyes.
She exclaimed, ' O my beautiful lovely child, the god of
death has now come here for you. * 87. Seeing the great
love of her mother, Mirabai replied, ' Man's body is
extremely perishable. It is certain that it will perish at
the end of life. 88. If I have to depart because of my
worshipping Krishna, why, O mother, should you need-
lessly mourn ? If the water^of a mirage should go dry,
why be troubled by it ? 89. If the match of a son of a
barren woman is broken, why mourn over it? To say
on a new moon night that the moon has disappeared from
the sky is of course a false statement. 90. Because the
sky flowers are withered, the bees are unhappy. As that
would be absurd to say, why needlessly mourn, O mother ?
91. A fruit loses its hold of tlie stem and falls somewhere
So now my love is fixed upon the feet of Shri Krishna and
I have no relation with you. 92. Pearls are developed in

73

BHAKTAVUAYA Ok XXXVIII 92-105

water and the rich make ornaments of them. So I, born
of you, have given my love to Shri Krishna. 93. Or as
men in order to make ornaments beautiful set jewels
in them, so the Lord of the Yadavas ( Krishna ) has
acoeptadme. 94. Therefore now put aside all love for
things of this worldly life and mourn no longer needlessly
over me.' Thus speaking to her mother she fell at the
feet of Shri Krishna. 95. Placing her heart on the god's
feet she said to Him, ' My father has sent poison for me,
O Krishna. 96. So now by your favour I shall reach my
hocne in heaven. But who will there be than to give You
the worship that I do ? This is iny great concern. 97. Re-
vilers will say, " Bacause Mirabai showed her bhakli,
poison was finally given to her to cause her death, accord-
ing to the determination of the king. " 98. If the non-
bhaUaa speak in this way, then who will worship You as I
do? O God Suprerae, I am very anxious about that. 99. Who
will dress You in garments, ornaments and adornments,
and weave garlands of many kinds of flowers for You and
who will put these upon You ? That is what makes me
deeply concerned. 100. The king used to make offerings
to You, now he also has become angry. Calling me the
cause (of the revilers' rumours) he has turned aside from
Thy service. 101. O beautiful dark-complexioned One, and
lotus-eyed, evil men will continue to give me such blame
as this. They will say, "Mirabai died for that reason." 102.
Still however, O Husband of Rukroini, why should I worry
over this blame '? There is no other but Thee who brings
about the past and the future. 103. When the lacquered house
was on fire. Thou didst protect the Pandavas. Even the
Vedas and the Shaslras do not know the limits of Thy power,
O Ocean of mercy. Helper of the helpless. 104. When poi-
son was given to Pralhad, Thou, O Lord of the heart, didst
protect him. If Thy name is on one's lips the god of death
cannot harm him. 105. The poison that Shiva took lost its

74

Oh. XXXVIII 105-117 OOLOUE OF IMAOE CHANGED

virulence when Thy name was taken. So now why should
I be troubled, since Thou art One merciful to the lowly?*
106. Then taking the cup of poison she presented it to
God as an offering saying, ' Shri Hari is the Enjoyer of
this.' Then she at once drank it.

COLOUR OF KRISHNA'S IMAGE CHANGES
107. Immediately a most wonderful thing happened-
Listen to it, you pious people. The poison which Mirabai
drank became like nectar. 108. The idol, made of stone
from the Gandaki river, immediately changed its colour.
It became green all over and every one saw this. 109. Be-
cause the king did not believe his wife he immediately
came there. Seeing the change right before him, his throa'
choked with emotion. 110. He then exclaimed, ' I am a
sinner, and an extremely wicked person. I have made God
drink this poison.' Thus repentant in his heart, he grasped
the feet of his daughter. 111. She lifted up the head of
her father and made him a prostrate namaskar, exclaiming,
' O father, it is because of you that I have been united to
Shri Krishna.' 112. Mirabai's father then said to her,
'When I made you drink the poison, the colour of the idol
changed, therefore I am much concerned. 113. Go now
and pray to the Husband of Rukmini that He will make
the idol as it first was. By doing so I shall hs made happy,
and your reputation will spread in the world.' 114. Mira-
bai then joining her hands palm to palm, said to the idol of
Shri Krishna, ' The moment You drank just a little of the
poison. Your form changed. 115. At the time of the Krishna
avatar, You killed the serpent Kaliya in the Jumna river.
Now how comes it today, after taking a little poison, You
have changed colour ? 116. When your bhaktas repeat Your
name poison becomes nectar, so the Puranas say. To-day I
had experience of it. 117. When Shiva repeated Your name.
His burning pain at once became quiet. But now I see
that the moment You took this poison, O Lord of the

75

BHAKTAVIJAYA Ch. XXXVIII 117-130

■world. You became troubled. 118. If Agasti abandons his
austerities out of fear of the ocean, then only, O God,
will the poison be harmful to You. 119. If the burning
fire begins violently to tremble at the sight of grass, then
only, O Husband of Rukmini, will the poison harm You.
120. If repeating the name of Rama continually would harm
bhakias, then only would poison harm You suddenly. 121.
But to say that in drinking nectar, O Govinda, mankind
would be afflicted with disease, then only would harm come
to You. 122. In order to show miracles to men, You per-
form many deeds of various kinds, so now, 0 Lord of the
heart, become as You formerly were.'

IMAGE RESTORED TO FORMER COLOUR
123. Hearing Mirabai's plea, Krishna was joyful
and immediately the Husband of Rukmini became as He
was before. 124, In order that the world might have
evidence of this He left His throat green. Thus the merci-
ful One, destroying the evils of this life, continued unin-
terrupted to increase the glory of His servants. 125. The
king at once arose and made a namaskar to the god. Then
he said to Mirabai, ' You have brought salvation to your
family line.' 126. Hearing what the King said, all the
slanderers looked down with shame, saying, ' In persecut-
ing this bhakfa we have become disgraced.' 127. Cries of
* Victory, victory' and clapping of hands then took place.
All the assembly of bhakias rejoiced and said, ' Krishna
has become favourable at this time to Mirabai." 128. Mira-
bai continued to worship Shri Hari with a mind filled
with satisfaction, thus manifesting the power of a
bhakta who has attained spiritual knowledge. 129. Even
today in that country in the palaces of kings there is
placed in their idol-rooms the intensely beautiful idol of
Shri Krishna.

130. In the next chapter there will be the beautiful
story of the great bhakta Kanhopatra. You reverent and

76

Ch. XXXVIII 130-133 coNCLUSioir

pious people, listen with intense love to her delightful
story. 131. He Who is the Lord of the primal maya and
Who is the Father of Brahmadev, naturally living in my
heart, causes me to relate the incomparable story. 132.
Holding this determination in my mind, and that it is the
Hushand of Bukmini who is the Relator, Mahipati speaks
of His words of compassion and blessing.

133. Swas/t (Peace ) !This book is the Shri Bhaktor-
vijaya. In listening to it the Lord of the world will be
pleased. Listen then, you God loving, pious bhaktas. This is
the thirty-eighth very delightful chapter; it is an oftering
to Shri Krishna.

77

CHAPTER XXXIX

ZANHOPATBA

Obeisance to Shri Oanesh. Obeisance to Shri Krishna.

HER MOTHER'S SUGGESTION ABOUT MARRIAGE

1. You pious hearers, now listen attentively. In the
southern country there is the sacred city of Pandhari
Fourteen miles from there is the town of Mangalvedhe.
2. The name of the prostitute of that place was Shyama.
Eanhopatra was born of her, a divine jewel. 3. In looking
at her beauty the heavenly maidens became ashamed of
their looks. Among mortals Brahmadev never created
anyone the equal of her in beauty. 4. While she was
young she learned the art of singing and dancing. When
looking at her, Bambha, Tilottama, and Menaka felt
asbamed of their own skill. 5. Sbyama said to her daughter,
'Let us go to the king's palace and when he sees your
beauty he will give you ornaments.' 6. Kanhopatra replied,
'O mother, realize that however much one may make search,
no one my equal in beauty can be found. 7. If any man
can be found a million times more beautiful than I am, I
am willing to marry him.' Kanhopatra had decided in
her mind, 8. 'All men in this mortal world seem to me
now like fire-flies before the sun.'

9. Now on a certain day there was a pilgrimage going
to Pandhari. The pilgrims carried banners with the
design of eagles upon them and with drums the VaishTiatxcs
were shouting loudly. 10. When Kanhopatra saw them
she made them a prostrate ruzmaskar. She asked them,
'Where are you Vaishnavas going? Please tell me.' 11. They
replied, 'We are going on a pilgrimage to Pandhari where
at Pundalik's request the Dweller in Vaikunth (heaven)
Temained.' 12. Kanhopatra further questioned the saints,

78

CSh. XXXIX 12-24 SANHOPATRA. AT PANDHARE

* Describe the Dweller In Vaikuiah (heaven).' They answer-
ed, 'Even Brahrnadev and the other gods are un-
able to describe His gloiy. 13. He is generous, wise,
beautiful and perfect. His beauty exceeds that of
Lakshmi a billion fold. It is by His light that the moon
and the sun revolve. ' 14. Eanhopatra further questioned
them, * If I go as a suppliant to the Lord of the heart, will
He accept me ? ' 15. They replied, ' The dwarf, the slave
of Eans who was at Mathura, was accepted by Krishna
and He turned her into his own likeness. 16. He at once
accepted Ajamil and Cbokhamela, and He, the blue*
oomplezioned One, calls Himself the Purifier of the sinful
and the merciful One to the lowly. ' 17, On hearing what
the saints said to her, Kanbopatra hastened to her home
and there she bowed to her mother and said, ' I am going
to Pandhari. ' 18. Then taking a vina in her hand the
beautiful one sang with love. Eanhopatra then went ^ to
Pandhari singing the good qualities of Hari as she went
along. 19. At the great temple door Eanhopatra prostrat-
ed herself with love. She said to God, ' Hearing of Your
name, I have come as a suppliant to You, O Shri Vitthal.
20. Because You are generous, brave, beautiful and
perfect, and possessing the glory of the six noble charac-
teristics, therefore I have come as a suppliant to You,
O Shri Vitthal. 21. When Ajamil and Qanika came as
suppliants to You, You saved them. Because the saints
told me of this, I have come to You as a suppliant, O
Shri Vitthal. 22. I first desired sensual things, and pride
of body existed in me. But now I have abandoned them
and have come as a suppliant to You, O Shri Vitthal.
23. Now accept me. I have supplicated myself to Thee,
O Shri Hari.' Thus pleading, Eanhopatra placed her
head at His feet. 24. Contemplating the form of Hari
in her heart, Eanhopatra remained at Pandhari and at the
great door of the temple with reverence she sang descrlb-
kig the goodness of Shri Hari.

79

BHAKTAVUAYA Ch. XXXIX 25-37

KANHOPATRA'8 BEAUTY
25. Now it happened on one occasion that there was
sn evil man who went to Bedar and said to the king,
26. 'In Pandharpur at the main door ( of the temple ) there
is a beautiful prostitute and in this mortal world there is
no woman her equal.* 27. L fisherman kills fish though
they have committed no wrong ; just so, evil men continue
their enmity against good men. 28. A hunter kills wild
animals although they have committed no wrong; in the
same way the wicked treat the good with constant enmity.
29. When a tiger sees a man it looks with anger at him,
and seeks to devour him; so also evil men always
carry enmity in their hearts against good men. 30. Bed-
bugs bite men when they are asleep though men
are without fault; and evil men always carry enmity
against the good. 31. Likewise, although Kanhopatra
had done no wrong the evil man went and told the king
shout her. When he heard this he sent his officers at once
to Pandhari. 32. Xanfaopatra was at that time in the temple
singing God's praise with love and reverence. Just then
the ofSoers of the king came and said to her. 33. 'Gome
at once to Bedar. If you refuse, we shall take you there
by force.* She replied, ' I will make a naniaskar to the god
and then start at once with you.* 34. The king's messen-
gers stood outside the assembly-hall while Kanhopatra
went into the temple. Here she joined her hands palm to
palm and with very humMe heart 35. she prayed, 'O Giver
of Blessing to Pundalik, Q Bandurang, I call myself Yours,
O Shri Krishna. IfYou should now abandon me, O Destroy-
er of existence in this world, who will be blamed for it?
86. When I say I belong to you, and if the king should
carry me off to Bedar, then O Dweller in Pandhari, Shri-
Hari, who will be blamed for it ? 37. When You beard the
pleading voice of the elephant Gajendra. You immediately
<teme to his help, O Life of the world. Now if You,

80

C2i. XXXIX 87-49 kanhopatra's death

O Cload of mercy, abandon me, who will be to
blame for it ? 38. When a pigeon fell into dfetress You
removed its troubles, and now if You should reject
me, on whom will the blame fall ? 39. When a
doe fell into a snare, the moment she remembered
YoQ, O Lord of the heart. You came to her help; so
BOW, O Lord of Pandhari, if You abandon me, on whom
will the blame fall ? 40. When Ambarish was persecuted
by Durras, You suffered the agony of being born, and now
if I am taken to Bedar, on whom will the blame fall ?
41. Yon accepted Ajamil and Obokha the Mahar ( out*
€sste ); now if You should reject me, on whom will the
blame fall ? 42, A young toad was put into a frying pan
and it at once remembered You and You came to its help ;
now if You should abandon me, on whom will the blame
fall ? 43. My heart has been united to Your essential
form. If those evil men touch me, O God, all saints and
good people will laugh at You.'

HER DEATH AT PANDHARPUR

44. As she pleaded so piteously, Narayan melted with
compassion. Removing her soul from her body. He united
it with His essential form. 45. Saints and priests near
there observed the scene and the merciful One took Kanho-
patra and concealed her in His lap. 46. Kanhopatra died
on His lap and the evidence of this still continues. Those
who go to Pandhari with reverence see this with delight.
47. The corpse was taken at that time and buried by the
aoatlxern door and a tarali tree inunediately sprang up at
tliat spot.

48. In the meantime the messengers of the king from
Bedar stood in the assembly-hall. They now asked the
priesto what had become of Kanhopatra ? 49. The priests
answered them, 'Her soul has bec(»ne absorbed into the
MMntial form of Hari.' The messengers said, ' Bring the
B. V. II 6 81

BHAKTAVUAYA Ch. XXXIX 49-61

corpse and show it to us.' 50. The priests said to the
messengers of the king, ' Her body has turned into a tree.*
They replied, ' It is because you yourselves wished to
possess her. 51. You dug into the ground in front
of the door of the temple and through an under-
ground passage you made her escape; and now you
say, she has become a tree. You are telling us a false-
hood. ' 52. Without any further thought the king's
messengers seized the priests and taking them to Bedar
told the king all the news. 53. The Muhammadan king
was a very thoughtless man, therefore the priests trembled
with fear, but they placed a cocoanut and black powder as
God's favour before the king. 54. As he took the favour
they offered, a hair appeared in it. The Muhammadan
king became angry and asked the priests the meaning of it.
MIRACLE OF THE HAIR
55. The priests felt great fear and wondered what to
do. They decided to say to the king that the hair be-
longed to the god. 56. So they said, ' The hair truly belongs
to the Dweller in Vaikunth (heaven) "Who stands upon the
brick on the banks of the Bhima and is the Advocate of
Kanhopatra. 57. Come to Pandhari and see if the god
has no hair on His head and then you may punish us. *
They gave this in writing. 58. The king asked the
Brahmans how it was that Kanhopatra was absorbed into
God. The priests replied, ' She unitf d with Him just as
salt unites with sea-water. ' 59. In order to obtain
evidence for himself the king started for Pandhari and the
Brahmans feeling great concern they said, ' What shall
we do now ? 60. If the king does not find any hair upon
the god he will kill us. The Dweller in the world will
either (help us and) spare us shame or He will disregard
us. We do not know. ' 61. When the Brahmans ap-
proached near to Pandhari they pleaded with God in pite-
ous tones, saying, '0 merciful One, Madhav, You are our

82

Ch. XXXIX 61-73 KANHO'S DEATH VERIFIED

Profcector. 62. When the lacquered house was aflame.
You Infinite One did rush to help the Pandavas, so apart
from You there is no one to protect us, 63. When serving
food to evil ones. You turned the good Draupadi
into the four-armed one. So now, O Husband of
Eukmini, You are our Protector. What concern
do you feel for us in our distress? 64. When in a
f-orest a fire raged and was burning the cows You swallow-
ed its flames and protected the cows and cowherds. What
difficulty can you have in protecting us at this time ?

65. When a terrible rain w«« falling You held up the
mountain of Govardhan on the tip of Your nail, therefore
what difficulty can You have now in sparing our lives ?

66. Knowing Your power we stated in writing to the king
that the curly hair belonged to the four-armed One, the
dark-complexioned One.*

KING GOES TO PANDHABPUR TO VERIFY HER DEATH

67- The king arrived at the great door of the temple
and saw the Brahmans prostrating before God near the
eagle-platform. 68. They said, 'O Infinite, O Giver of
blessing to Pundalik, You are our Saviour at this time of
trouole. Apart from You, O Lord of the world, we see no
one to help us.' 69. Then the king went into the god's
bedchamber, and looked at the god. Suddenly he saw the
god's very brilliant crown. 70. His most beautiful curly
hair. His large lotus-eyes, His divine earrings of the shape
of crocodiles, and around His neck the garland of the
Kauslubh jewel. 71. On His breast was an extremely
beautiful ornament and both His hands were placed upon
His hips. Around His waist was the yellow robe and
around His neck appeared the delightful Vaijayanii garland.
7?.. He Who is the object of contemplation for the yogis
and Whom all gods worship, He was at that moment seen
by the king. 73. The moment the king saw Him he became

83

BHAKTAVUAYA Ch. XXXIX 73-80

repentant and aaid to the Brahmsns, 'I have seen the Idol
of God just as you told me He would appear.' 74. With,
entire reverence the king prc»trated himself before God and
giving an embrace to the god be said to the priests, 75. 'Ean>
hopatra's fortune is supreme in becoming united with the
essential form of Hari. I am an unf cortunate one and igno-
rant of knowledge, and because of that I have persecuted
her.' 76. He then said to the priests, ' You say that Kanho-
patra turned into a tree. How is that ?' They then took the
king to the southern door of the temple and showed him
there the tarali tree. 77. The Brahmans told the king that
the sacred city of Fandhari was a very ancient one and
that all the gods became trees and remained here.' 78. That
tca'cUi tree is still at the southern door of the temple and
pious bliaMas coming to Fandhari see it.

79. In the next chapter we shall have a most wonder-
ful story of the bhakta Damaji. Mahipati going as a
suppliant to him reverently describes his good qualities.

80. Smasli (Feace) ! This book is the Shri BhaMavijaya.
In listening to it the Lord of the world will be pleased.
Listen then, you God-loving; pious bhaktas. This is the
thirty-ninth deeply delightful chapter; it is an offering to
Shri Krishna.

Ha

CHAPTER XL

DAMAJIPANT OF MANGALVEDHE

(X>ei8ancB to Shri Cfaneah. (Xmsanoe to the Lord

of tie ndUiona </ umvmraes.

OOD'S BBADINESS TO HBLP HIS SAIHTS

1. Victory, viofcory to thee. Lover of bhnktas, the Hub>
band of Bukmini, Brother of the lowly. Helper of the help-
less, Girer of joy to His bhaktats who have no oae bat Thee*
2. Victory, viotory to Thee, Who aasumed an iofinifee vauof
ber of atxUars, Ocean of mercy, H(Hne of compassion, Ooe«B.
of goodness. King of the Yadavas, and who destroys tha
illusions of Thy bhaktas. 3. Victory to Thee. Lord of Of
universe. Thou exceedingly generous one in giving final
deliverance, the Ornament of His bhaktas, the Saviour of
the world. Dweller in the hearts of Thy bhaktas. 4. Victory
to the Husband of Kamala, of imperishable form, lotoa-
eyed. Cloud of intelligence, Craator of the univwsea,
beautiful-eyed and Saviour of the lowly, and Ouru (tf the
-world. 5. When Thy bAoAcfoA fall into distress. Thou.O
Lord of the world, dost rush to their help. Thou dost
accomplish their desire without being a^iamed to do sow
6. It is Thou, O beautiful-eyed One, Who art causing me
to writa I am merely Thy instrument for I have no
independent understanding otherwise.

GOD PLEASKD WHEN SAINTS ASH SBaVED

7. In the preceding chapter hearers listened <rith love
to the description of how the Life of the woild gave to
Eanhopatra in His mwoy a visible manifertatioa of
Himself. 8. And now listen to the stories of His bhaJda
Damajipant who was most generoas, wise and brave.
Although living in the midst of euthly afEeiirs he watt

85

BHAKTAVUAYA Ch. XL 8-21

most indifferent to all earthly things. 9. In the oity of
Bedar there was a Muhammadan king. Damaji served
liim with single devotion and knowing in his heart that
the things of this world were illusory, he used to worship
Shri'Hari. 10. The sacred city of Pandhari was about
sixteen miles from Mangalvedhe where the king placed
Damaji in charge of the revenue of the district. 11. The
king seeing that he was a faithful man placed his store-
houses also in his keeping, and there together with his
Tamily Damaji lived. 12. At noon-time he used to give food
to .the uninvited guests who came to him and he always
placed his reverent heart at the feet of Shri Pandurang.
13. Many days had passed when suddenly a famine fell on
the country and because of this even animals died
from hunger. 14. Many people reached the abode of death
with gold coins in their mouths ( i e. in their possession ).
but nowhere could they obtain food. Such were those
difScult times. 15- -Deserting their own country many
went away but weak people had to remain there. They
were not able to obtain food at Pandhari, for there were
no plantations of vegetables or cornfields there. 16. Now
one day a very hungry Brahman came to Mangalvedhe
and His wish was great to have some food that day.
17. He came therefore to the house of Damajipant and as
soon 88 he saw the Brahman he made him a reverent
vamaskar. 18. Damaji said to him, ' Bathe and come back
quickly to receive God's favour.' Such great respect gave
the twice-born ( the Brahman ) great joy of heart. 19. The
Life of the world is always pleased when one speaks
kindly to a person who asks of Him, just as a mother feels
happy to see her child loved by another person ; 20 or
when a father sees his son respected he is greatly pleased.
So the Holder of the Sharang bow rejoices when a man
reverently pays respect to anyone who makes a request
of him. 21. If any householder in the time of difficulty

86

Qb. XL 21-34 BRAHMAN GBIEF

lias no garments or food to give, still be should speak
kindly to the one asking for them and bow to him with
reverenoe. 2i. Although he may have nothing to give him
he should restrain himself from speaking rough, doggish
words towards bim. If he scolds him and attacks him he
will fall into a terrible hell. 23. So say the Shastras and
4be ethioal laws. Damajipant knew this and was therefore
very courteous to the twice-born, showing bina his lo7e.
24. The Brahman performed bis bath and Damaji
seated bim by bis side to dine. Many kinds of choice
food were served to him. 35. Then lastly ghee was served
and the priest made the offerings to the gods and asked
the Brahmin to sip the waten when suddenly he saw a
strange scene.

A BRAHMAN'S GRIEF

26. The man who came from Pandhari began to weep
aloud and tears flowed from bis eyes. AH wondered at it.

27. The master of the house questioned him, * What is tbe
occasion and what the pain that have caused you grief ? '

28. The twice-born hearing him say this replied, ' Four
days have passed in which my wife and children are
remaining starving at Pandhari. 29. I am a harsh,
thoughtless man. I am here eating at your house but
hereafter what is going to happen ? That is what makes
me grieve. ' 30. Damajipant hearing this said to the
twice-born, ' I will provide you all with food for a whole
year. 31. Now quiet your heart and dine. In the evening
I shall send grain to your bouse. ' 32. Listening to this
assuring promise the twice-born felt great satisfaction ;
just as Indra might give nectar as drink to a man at tbe
point of de.ath. 33. Then the twice-born ate with satis-
faction and Damajipant gave him panaupcoi and gifts
of money with love. Then he gave bim bis blessing
with a feeling of pleasure. 34. Calling his servants

87

BHAEIAVUAYiL Gb. XL Zi-U

to himself Damajipant said to them, ' Take t**o
loads of grata to Pandhari and give them to this
twice-born.' 35. The moment this command was given
the Brahman felt great joy and exclaimed, ' The Husband
of Rukmini has oome to my aid.' As he said this he felt
great joy in his heart. 36. Then placing the bags of grain
on the oxen he had them sent to Pandharpur and as the
men and women there saw the bags of grain they fell on
them in their hanger. 37. They tore the bags open and
looted all the grain. No one's resistance was of any avail
because all were without food. 38. The Brahman to whom
the grain had been given began to cry saying, 'Who are
you to rob me of the grain ?' 39. Just as when a farmer's
crop has ripened, there falls upon it a great cloud of
locusts and he feels sorely troubled, so it happened to
this Brahman.

STARVING BRAHMANS GO TO DAMAJI FOR FOOD

40. All the Brahmans at Pandhari then asked him for
his news. 'From whence did you bring this grain? You
must please tell us.' . 41. He replied, 'It was Damajipant
the generous, wise and brave who had mercy upon m«,
and gave me food. 42. God gave, but my /carma (fate) has
taken it away. Such is what has happened to me. My
family's good fortune has broken down, and all the people
stole the grain.' 43. Hearing the man's story all the
Brahmans hastened and came to the house of Damajipant.
44. Seeing the Brahmans, he made a reverent namaakar.
The Brahmans then blessed him saying, ' May a blessing
rest upon you. 45. A severe famine has fallen upon as.
You have given food to a Brahman and we have heard of
your act. We have all therefore hastened here. 46. Ton
are brave and exceedingly generous. In giving food you
have no id^ in your mind whether one is small or great;
you have no thought of whether the person is worthy of it

Ch. XL 46-60 ROYAL GRANARIES PLUNDERKD

or not. 47. When the sun is risen in the sky, it shines alike
on every man, so when you give food you never think of
great or small. 48. We areBrahmans dwelling at the sacred
city and we are dying for want of food. We have heard of
your fame and have therefore hastened here. ' 49. Hear-
ing the Brahmans* story pity arose in Damajipant's heart.
Then giving his assurance that they should not fear he
seated all the Brahmans. 50. Going into his house he
said to his wife, ' Those Brahmans who dwell at Pandhari
are dying for want of food. 51. They have come together
and ha\e arrived at our house. If we say " No " to them
our character for goodness will suffer loss. 52. To make
them happy by supplying their needs we have not
suflScient grain. Therefore I feel very great concern.
What shall I do? 53. The grain which I gave to a
Brahman has all been taken away from him. The people
are in distress from the famine and some have deserted
their country and gone away. ' 54. His wife said to him,
' Carry out any plan that may suggest itself to you and
satisfy the Brahmans.'

ROYAL GRANARIES PLUNDERED

55. Damaji said, 'The king has two storehouses of grain
which are in our charge. Those storehouses of grain I
should let the Brahmans loot and thus save all their live8>
56. As soon as the king hears of this he will take my life,
but by the loss of one life the Brahmans of the holy city
will live. 57. If I alone love my body then death will
come to all of them. ' He thought this to himself and
immediately came outside. 58. He at once opened the
storehouses and said to the Brahmans, ' Take back to your
homes just as much grain as you need. ' 59. Hearing these
generous words the Brahmans all blessed him and
remarked, ' May the Husband of Rukmini bless you and
always give you His bleesins. ' 60. Then all the Brahmans

89

BHAKTAVUAYA Oh. XL 60-72

looted the unlimited supply of grain and when the people
of Pandhari heard of this they all hastened to Damaji's
house. 61. The Brahmans, Kskatriyaa, Vatshyas, Shudrast
grocers, Oondhalis, the helpless and the poor all
came to Mangalvedhe, took grain and then went
back. 62. The carpenters, labourers and others of
of various castes, potters, barbers, and those without much
understanding, hearing of Damajipant's fame came to carry
away grain. 63. Masons, milkmen, workers in stone,
fishermen, workers in copper and gardeners all hastened
to Mangalvedhe and took away grain as much as they
desired.. 64. People from Gujarat, dyers, salt manufacturers,
yogis, saints and mahanis exclaimed, 'The Husband of
Rukmini is pleased with us and has entered into Damaji's
heart.' 65. Tailors, washermen, workers in stone and an
endless number of castes and out-castes came and took an
unlimited amount of grain. 66. Hearers may have a doubt
and say, 'Why was it necessary to bring there all castes ?
Why did he not attempt to select those who were worthy ?'
67. But all who lived at the sacred city of Pandhari should
be considered alike, so the ancient verses composed by the
saints say, therefore you should not have any doubts in
your mind. 68. There are ninety hundred thousand water
animals in the midst of the sea, but the sea looks alike on
ail of them, so the Lord of the world looks with mercy
upon all castes. 69. One million kinds of birds fly about
in the air, and to the Husband of Rukmini all are alike.

70. There are two million kinds of trees and to the earth
they are all the same; likewise the Purifier of sinners and
the Saviour of the lowly considers all beings alike.

71. Those who have full knowledge of the soul, they are
the ones who understand the doctrines connected with it.
Seeing that this is so, they do not speak of any of the
different castes as superior or inferior. 72. Damajipanft
quite understood this fact regarding the state of superior

90

Ch. XL. 72-83 A CHABQE AGAINST DAMAJI

bhaktas. Therefore in his kind heart he distributed food
to all creatures. 73. During this famine he saved the
lives of the helpless, the weak and those desperately poor
but he never thought that he was the giver of grain.

A CHARGE AGAINST DAMAJI

74. When this fact was told at Pandhari, Daniaji's
praiseworty deeds were noised abroad all through that
country. But the mean worldly minded men burned in
their hearts out of jealousy. 75. Sneeringly they said,
' He has distributed the grain belonging to the king.
What has he given of bis own ? He has not distributed
what he gathered together by hard labour. ' 76. Others
however remarked, 'Why do you abandon your daily
avocation ? Why do you needlessly revile him ? If the
king hears of this he will be filled with anger and will
treat him very roughly. 77. One should distribute the
wealth which he himself has gained by hard labour, but
he has done more than that. When the Muhammadan
king hears of the news, he will take his life. ' 78. Thus
people spoke to one another in their hemes, but Damajipant
full of happiness was not affected by either joy or sorrow.
79. For a whole month those who came to ask for grain
took it away. Then occurred a very great hardship for
him. Listen to what it was, you good and pious people.

80. A Moozumdar ( tax-collector ), a Kanarese
Brahman, was an evil man and a hater of Vishnu. He
wrote a letter to Bedar sending the following information
to the king. 81. He said, ' 0 great king, superior lord of
the city, listen to the request of your servant. Damajipant
has looted your grain by the hands of Brahmans. 82. I
call myself your servant and I have devoted myself to
your service. Therefore I have submitted this information."
This was the substance of what he wrote in a letter which
he hastened to send to Bedar. 83. As soon as the lettec

91

BHAKTAVUAYA CJh. XL 83-94

'was read to him the Muhammadan king became full of
rage ; just as when melted butter is sprinkled over a fire
it blazes up to heaven ; 84. or as when an elephant is made
to drink intoxicating liquor, he seeks to destroy any
buildings that he may come across ; likewise the king hear-
ing this news would not even investigate the affair.
83. He said, ' Damaji did not first receive my permission.
How is it be distributed the grain of my storehouses ?*
Thus the king expressed his anger and sent his soldiers to
demand money.

DAMAJI SUMMONED BY THE KING
8S. The king held an evil wish in bis heart to summon
Damajipant into his presence and he was determined to
punish him by instant decapitation. 87. The king's officers
came to Mangalvedhe and showed Damajipant tbe royal
mandate at which all the people of the town became deeply
concerned. 88. They exclaimed, ' The king thinks Damaji
has done a very great wrong in having his storehouses
looted, therefore the king's officers have come to take
Damaji to Bedar.* 89. When Damajipant read the letter
from the king he understood it all. He said, ' I have done
a great wrong. Whyshould I now sorrow over it?'
90. To the officers sent by the king to take him to Bedar,
Damajipant said, 'As you go along on the road to
Bedar allow me to meet the Husband of Rukmini at
Pandhari.' 91. Saying this be set off for Pandharpur.
After bathing on the banks of the Bhima he went to the
great door of the temple. 92. He made a prostrate namaskar
before the eagle-pUtfotm and going a little further into
the inner chamber he there made a prostrate namaakar to
the god. 93. Looking up he saw the supreme Brahma stand-
ing upon a brick, the Helper of the helpless, the Advocate
of bhaktns, the Saviour of tbe world, the Ouru of the world.
94. His face was exceedingly beautiful. Brilliant earrings '
in the form of crocodiles hung from His ears. Around Hia

92

C!h. XL. 94-106 GOD AS MAHAB

neck weTe the Koustubh jewel and garlands of flowers.
Around His waist was the yellow robe. 95. His feet were
parallel on the briok. His hands were on His hips and His
sight was directed to the tip of His nose. Seeing the Lord
of the world in this form he felt great joy. 96. He gave
him a loving embrace and then with reverence grasped b(4h
of His feet. Qazing at His form he joined his hands
together and made a request. 97. He said, ' O God
supreme, Husband of Rukmini, this is my last visit to You.
Never leave off Your love for me. ' With this Damaji
placed bis head on the god's feet. 98. ' I committed a
wrong known to all. The king feels great anger towards
me and now he has sent his soldiears to take me to Bedar,
there to behead me. 99. Still I think I have accomplished
a worthy deed at the very end of life, and I have seen
Tour feet. ' Saying this Damaji was filled with emotion,
100. and his tbroat was filled with sobs. Tears flowed
from both eyes> and again gazing at the god's form he
asked his leave to go. 101. When they heard his prayers
to the god the soldiers said to him, ' Come along quickly in
order that we may not delay. It is necessary for us to go
at once: ' 102. Damaji then made a prostrate namaakar to
Satyabhama, Badha and Bukmini, wo:fshipped the eagle
and Hanumant and quickly started. 103. The dwellers
at the saorod city said to or.e another, ' What the Lord of
Pandhari will do, no one of us can understand.'

KRISHNA'S DISGUISE AS A MAHAR AT ROYAL COURT

104. Going around Pandharpur, keeping it at his left,
Damajipant walked along quickly. And now the Husband
of Rukmini, seeing Damaji's distress, did as follows.
105. He said to Himself, * Damaji has placed his burden
upon me and caused the king's storehouse of grain to be
looted. Now the king is exceedingly angry and is calling
him in order to kill him. 106. But I am the Advocate of

93

BHAKTAVUAYA Ch. XL 106-118

bhaklca, so g&y the Shastras and the Puranas. If I do not
rash to his help now, I shall lose My reputation.' 107. Hav-
ing thus thought over the matter, the Giver of final
deliveranoe calculated the value of the grain and took the
money along with Him. 108. The Lord of Pandbari assumed
the form of an out-caste, for on account of His bhaktas,
the Fervader of the world feels great joy in His
heart. 109. He wrote a request to the king in Damaji-
pant's handwriting, and becoming Damaji's messenger
He hastened to Bedar. 110. The Husband of Rukmini
fastened on His head tattered garments, placed around
His neck a black cord and in His ears the pagar earrings
(the ornaments worn in the ears of Mabars ). 111. Around
his waist was a loin cloth and He had a staff in His
hand. Rukmini remarked to Him, ' What is ic that the
Lord of the world is planning to do ? ' 112. The Lord of
Vaikunth replied, * My bhakta Damaji has been carried
to Bedar in order to be put to death. 113. For his sake I
have become an un-namable ( or out-caste ), When My
bhak as fall into distress I am never ashamed to help
them. ' Hi. Taking a bag of money ho sealed it with the
king's seal and immediately the Holder of the Sharang bow
appeared at the city of Bedar. 115. To the doorkeeper the
Life of the world related His story saying, ' I have come
from Mangalvedhe. Let your master know of this. '
116. At the king's command the doorkeeper took him into
the palace. The Lord of Pandbari then saluted him with
the word Johar ( the Mahar word used in salutation ). This
may seem very strange to us. 117. He whose glory is not
understood by even the Vedas and Shastraa which describe
Him, He bowed His head low and saluted the king with
the word Johar. 118. He, to attain whom the eighty-eight
thousand rishis perform austerities, He addressed the
Muhammadan king with the words, ' You are My mother
and father, ' for His bhakta who was accused of wrong.

94

Ch. XL H9-131 EOYAL GRAIN PAID FOB

119. The minister of the king said to Him, ' Whence have
You come ? ' Hearing him, the Delighter of the heart
answered ; listen to it. 130. ' I am the Mahar servant of
Damaji of Mangalvedhe. I call Myself his hereditary
slave.' 121. You will perhaps ask, ' Would He who lives on
the sea of milk and reclines on the serpent Shesha use such
obsequious words ? * But you should not keep in your
mind any question or doubt about this ; 122. for when He,
Krishna, was protecting the cows at the bouse of Nanda
He openly called Himself a cowherd, and when He was at
the house of Dharma,the King of the Yadavas ( Krishna)
gladly removed the used-up dining plates ; 123. when He
was Arjuna's charioteer He washed his horses with His
four hands; therefore the Husband of Bukmini without any
hesitation called Himself the hereditary slave of Damaji-
pant. 124. When the king's minister asked the Mahar
his name He said, ' My name- is Vithonaik, an adopted
child of Damaji.' Thus speaking, the dark complexioned
One threw down before him a letter. 125. He recognized
the handwriting of Damaji and all believed it to be genuine.
He ( the minister ) then read the petition to the king.
126. Seeing the letter the king listened to it with curiosity
and said, ' Damaji has committed a wrong and what has he
now to say in the letter ?' 137. The contents of the letter
were as follows: — ' King of kings. Lord of the world, your
servant Damajipant makes to you a humble request.

128. A famine prevailed in this country and food be-
came very scarce; I therefore sold seven hundred Khamlis
( Lbs. 1600 = a Khandi ) of grain, for your advantage.

129. The rate of every paijali (lbs. 8)wasa rupee. I have fill-
ed a bag with this money and have sent it in your service.

130. Vithonaik is our servant and he does every form of
work at our house. He will give an account of this money.
Kindly send back by him a receipt.' 131. Hearing this
letter read every one thought it to be untrue. For seeing

95

BHAKTAVTJAYA Ch. XL. 131-Ut

fbat the bag was small they felt great doubt about its
oontents 132. Having examined the account they went
and said to the king : ' We need one liundred and thirty-
ei(^t thouand rupees as the amount.*

DAMAJI'S VINDICATION
133. When the bag was broken open it was filled with
so much money that they were not able to count it and
their hands became wearied in counting it. The king was
amazed; 134. just as when water is taken from a
ditch made in the sand and it does not fall short; just so
the Life of the world, performed a miracle which He showed
to them. 135. Yet no one could understand it. They
were deluded by God's maya and they congratulated the
king and called him fortunate. 136. This immense
amount of money could not be finished in its counting, so
they threw the bag into the king's treasury as it was and
said, ' The blessed Damajipant understands what is to his
own good. ' 137. The king said, ' In listening to my Moo-
zumdar's ( deputy revenue collector's ) accusation I need-
lessly demanded money. It was as if one should believe the
braying of a laundryman's donkey and drive away a
wish-cow. ' 138. Krishna then spoke from outside,
' Please give me the receipt quickly. Mangalvedho is very
far from here and it will take me a long time to go there. *

ROYAL MANDATE

139. A letter was written and sent by him to Damaji
saying, ' All the money has been received and I have
ordered the deputy revenue collector to be put into jaiL
1^. The moment you read this letter, at once confiscate
all his rights. I wish you to live at Mangalvedbe always.*
141. The king gave garments to Vithonaik and honoured
him. Seeing this the Life of the world [ who was in the
form of the servant Vithonaik ] gave His blessing to the
king : 142. ' M»y you enjoy s long life and may the

96

Ch. XL 142-155 DAMAJI AT ROYAL COURT

whole wealth of the world come to you. * Then making s
low how He took with Him the letter. 143. The king gave
to Damaji garments and ornaments with great satisfac-
tion of mind, and by the hands of his servants sent to
Damajipant a palanquin, elephants and a ohariot. 144.
With them the Life of the world started for Mangalvedhe.
This was not known to Damajipant. 145. Coming to
Bedar they missed one another on the road. The Lord of
Vaikunth (heaven) thus shows to His bhaklas an illusory
lilS ( miracle ).

DAMAJI AT ROYAL COURT

146. The king's messengers brought Damajipant to
Bedar. When the king heard the news he went for-
ward to meet him. 147. The king gave him an em«
brace saying, * Vitho the Mahar came and gave me the
full amount of money. 148. We afTectionately sent to you
garments and ornaments by his hand. We listened to the
evil report of the Kanarese tax-collector and were angry.
149. After having sent for you, Vithotiaik came yesterday.
He told us. of what you had done. 150. He brought us
your letter in your handwriting and having given us an
immense amount of money he returned.' 151. When be
heard this, Damajipant was most astonished and said to
himself, ' The Lord of Fandhari has wearied Himself in
order that I might escape any hardship. 152. He Who Is
qualityless, formless, desireless, and Who can never be
compared with anyone else. He took the form of an
out-caste and brought on His bead a load of money.

153. Seeing the lustre of His crown, a billion suns see
their lights fade away. He, ' the Ancient of Days, the
Husband of Lakshmi, fastened a rag upon His head.

154. He cast aside His crocodile-shaped earrings and put
into His ears such earrings as are worn by the out-castes.
Patting aside His beautiful Kau^ubh jewel He wore tn
its place a mere string. 155. The Lord of the world OMt

B. V. n 7 97

BHAKTAVUAYA Oh. XL 155-167

aside His conch-shell and disk and took a staff in His hand.
He must have removed His yellow robe and for my sake
dressed in a loin cloth. 156. He must have removed from
His feet His ankle-ornaments and put on torn sandals.
Cursed be my life that I have wearied the Life of the
world.' 157. So thinking these things, Damajipant was
moved^o emotion and in his love tears flowed from his
«yes. I cannot describe his joy. 158. Together with the
king everybody was astonished. They acknowledged, 'He
was not a real out-caste, but the Husband of Rukmini.
Through experience we have learned to recognize that fact.
3,59. If he were a mere man how could he have carried so
teavy a load? When counted out the money was one hun-
dred and thirty-eignt thousand rupees. 160. And still there
was nothing lacking in the bag ( i. e., the money in the bag
did not diminish ). The hards of those who were counting
became wearied, so they had to throw it into the king's
treasury as it was. * 161. When all spoke in that way
Damaji showed great sorrow of heart saying, ' I will not
again repeat that act which wearied the Husband of Ruk-
mini. 162. In putting earrings in, if the ear drops down,
then what is the need of the gold ? I shall not again do that
by which the Life of the world is wearied. '

UAMAJI GOES TO LIVE AT PANDHARPUR
163. He then said to the king, ' I no longer wish to
work in your service. Give me permission to live in
Pandharpur. ' 164. The king said to him, ' God has
become your debtor, and through you I have met with
the Holder of the disk ( Krishna ). '

165. To return now to the Holder of the Sharang bow
{ Krishna ). He hastened to Mangalvedhe and there in-
formed those at Damaji's home of his welfare and then at
once became invisible. 166. Damajipant then gave up the
king's service and came to Pandhari to live. Filled with
emotion he embraced the god. 167. He exclaimed, 'O

98

Oh. XL 167-178 DAMAJI ADDRS88ES KRISHNA

Purifier of the sinner, Husband of Rukmini, Brother of the
lowly, Lord of Pandhari, no one can ever count the
number of my transgressions. 168. Thou art worthy of
the worship of Sanak, Shiva, and the other gods. They sing
the praise of Thy feet. Thou didst become an un-namable
( or out-caste ) and didst save my life. 169. Thou ait
the Father of Brahmadev and the father of the holy Ganges
river. O Lord of the world, for my sake Thou didst need-
lessly become an out-caste man. 170. Who was there to call
Thee by the name of Vithonaik brought up as a child at
Damaji's house ? Still Thou didst so report to the king. •
171. Having exclaimed thus, tears flowed from Tiis eyes
because of his love, and gazing at His form he placed
his head at the god's feet. 172. Together with his family,
Damajipant went to live at Pandhari, and filled with love
he performed kirlans and described the goodness of Hari. 173.
Citizens of that holy city exclaimed, ' Blessed, blessed is
his bhakti. He has made the Husband of Rukmini his
debtor and has increased his reputation immensely.'
174. Because he has performed a wonderful deed, the
Holder of the disk ( Krishna ) is pleased with him. ' So
said the people to one another in their homes.

175. In the next chapter is the extraordinary story
of the life of Mrityunjaya. Listen to it, you pious people,
with pleasure. It is one that will give joy to all. 176. Some
one may not have any specially reverent feeling for the
story, still it purifies by the mere hearing of the words.
When the chakor bird receives the nectar of the moonlight,
the light is seen everywhere. 177. Therefore Mahipati
beseeches all, old and young, to bring love into their hearts
and worship the Husband of Bukmini.

178. Sivasti (peace )! This book is the Shri Bhaklavijaya.
In listening to it the Lord of the world will be pleased. List-
en then, you Ood-lovlng, pious bhaktas. This is the fortieth
very delightful chapter; it is an offering to Shri Ejishna.

99

CHAPTER XLI

MRITYUNJAYA SWAMI

Obeuance to Shri Ganesh. Olmisance to Shri Krishnn.

KRISHNA DWELLS IN THE HEART

1. Victory, victory to Thee, Lord of Pandhari, Per-
former of Ilia ( voluntary deeds ), Pervader of the world,
Thou "Whose form ia that of the universe, Lord of the
heart, eternal Lord of all, Pandurang. 2. Victory,
victory to Thee, Lord of Kamala, Soul of the universe,
the Light of the heart, even the Vedas find it impossible
to describe the state of Thy essential form. 3. Victory,
victory to Thee, Hari and Shiva without a limit,
supremely generous. Thou Saviour of the world that
dwellest in the temple of the hearts of Thy bhaklas.
4. Victory, victory to the essential form, made visible,
O dark-complexioned like a cloud, Treasure-house of
goodness, Delighter of the heart, God supreme, the highest
of beings, let love exist in our worship of Thee. 5. Now
reveal Thyself in the words I use and cause me to writp
properly the stories of Thy bhaJdas by which the hearts of
my hearers may be filled with waves of love,

THE MUHAMMADAN KING SHANTA BRAHMANI

6. In the preceding chapter there was the extraordi-
nary story of the God-loving bhakla Damajipant. In his
distress the Husband of Eukmini came to his help at once.

7. At Bedar there was a king by name of Shanta
Brahmani. After rulirg many days, he came to the
knowledge of the value of indifference to earthly things-

8. If you ask me how this was brought about then
listen carefully to the following story. Taking his
Dvife upstairs he held a conversation with her.

100

Ch. XLI 9-21 ROYAL COUPLE AND THE BEGGAR

9. Both had on them garlands of many kinds of
flowers and sandalwood paste. They wore brilliant
garments, ornaments and adornments. Being without
any fear both lived enjoying themselves. 10. Around
them they had placed servants to guard the palace. While
sitting at the window they had sugar and bananas brought
which they ate with pleasure. 11. As they peeled the
bananas they threw the skins down on the path. Suddenly
a crazy, weak beggar came there and began to eat the
peelings, 12. The queen seeing the beggar there pointed
him out to her lord with her hand saying, 'I do not under-
stand how he could come there when entrance was forbid-
den. ' 13. Hearing these words of his wife king Shanta
Brahmani became very angry. Calling the doorkeepers
he said to them, 14. 'I have placed you at the entrance door
in order that you may not allow anyone to come into the
palace grounds. How is it that this crazy beggar has
coma inside ?' 15. Thus speaking he began to beat the
doorkeepers, all of whom came to the beggar and attacked
him with kicks and blows.

THE KING ASKS THE BEGGAR WHY HE LAUGHED

16. The beggar paid no attention to his pain bat
began to laugh. Shanta Brahmani seeing it simply won-
dered in his mind. 17. The king said to his messengers,
' Do not strike him.' King Shanta Brahmani was mov-
ed to emotion by the beggar's pain and he began to cry.
18. The king then questioned the beggar and said, ' As the
doorkeeper was beating you, how is it you began to laugh?
Tell me quickly.' 19. To this question of the king the
beggar replied, 'I laughed at my karma ( fate ), seeing how
strangely odd it was. 20. If I was puaished so severely
for taking merely such a small bit of banana peel what
will be your future ? And therefore I was wondering.
21. By coming into the palace grounds I was punished so

101

BHAKTAVUAYA Oh. XLI 21-32

severely, then I am deeply concerned about you, who regu-
larly sleep in the palace. 22. If by tasting the banana
peelings with my tongue, my Icartna ( fate ) causes me to
be kicked, I cannot think what punishment you will have
who eat the inside pulp, 23. If a fish in swallowing a bait
of lifeless flour meets its death, then who can measure the
consequence to the man who takes life and makes his
livelihood upon it. 24. The thought of your future pain
made me laugh. ' Hearing what this beggar said the king's
heart changed at once.

THE KING IN PENITENCE RETIRES TO A lOREST

25. Feeling repentant he discarded all his kingdom
and wealth and without anyone knowing of it he went
into the great forest. 26. There king Shanta Brahmani
sitting alone became exceedingly sorrowful. 'I am living
by myself like an unfortunate person without the support
of saints. 27. I do not know how to worship God. I do not
know what means to adopt for attaining union with Him,
nor do I know what punishment to give to my body,
28, What are the teachings regarding indifference to
worldly things ? How may I repent ? How will Shri
Hari look upon me with the eyes of pity when I am in
any distress ? 29. I do not understand how to perform
manas puja (mental worship). I do not know how to make
offerings to the eagle bannered One. How can my life
be made fruitful ? I do not know. 30. In what way should
I live among men? When shall I meet with saints?*
Such were the thoughts which came into the mind of King
Shanta Brahmani.

KING AND PILGRIMS

31. It now happened that in the month of Ashadh
(July) at Pandharpur a pilgrimage passed by with its loud
shouting of God's names. 32. Cymbals,drums and tinas were
being played, Vaishnaixis in their joy were singing, danc-
ing, bowing to one another and embracing one another in

102

Ch. XLI 32-43 KING AND PILGRIMS

love. 33. Many brilliant banners were fluttering in the
air, and before them were waved banners with the design
of eagles and other ensigns of greatness. Man; Vaisk-
navas walked along. 34. Looking at such a gather-
ing the king, Shanta Brahmani, felt great joy in bis
heart. In love he went towards them, making pros-
ti-ate nnmaskars to the Vaishnavaa. 35. He exclaimed
to himself, ' Blessed is this day in which I have had con-
tact with saints. The good deeds which I have committed
in a former birth have truly begun to bear fruit. 36. That
which I was wishing for in my heart I have obtained this
day.' Regarding this with great satisfaction he at once
started to go with them.

THE KING AT PANDHARPUR
37. 'When he arrived at the sacred city of Pan-
dhari he bathed in the Chandrabhaga river. Then
worshipping at Pundalik's tomb he bowed to the
saints and good people. 38. After circumambulating the
sacred city, Shanta Brahmani came to the temple. Hear-
ing people shout loudly in their kirtans he felt great joy.
39. One may have seen and heard of the great numbers of
sacred bathing-places and their deities, but so extaordinary
a sacred city as Fandhari is not to be seen in the three
worlds 40. When one looks anywhere to find anything
with which to compare it no such place can be found. It
matters little how evil the heart of a wicked man might be,
he cannot help loving Fandhari. 41. When men bathe in
any other sacred batbing-plaoe they immediately become
proud of their deed, but the moment they see the Chandra-
bhaga river they make prostrate namaskara to one another.
42. In seeing such a sacred bathing-place Shanta Brahmani
felt great joy in his heart. Then prostrating before the
eagle-platform, with love in his heart he moved from there
io another place. 43. Bowing to all the Vaiahnavaa he gavB
them embraces in his love and went into the inner chamber

103

BHAKTAVUAYA Oh. XLI 43-55

to see and worship God. 44. There he saw the supreme
^roAnza standing upon a brick. He reverently embraced His
breast and made a namaskar at His feet. 45. He exclaimed,
'Victory, victory ! Ancient of days.Thou with a visible form.
Lord of the heart, Performer of lila (voluntary deeds), Lord
of all, LordofPandhari, Shri Vitthal. 46. Hearing of Thy
good deeds, I have come as a suppliant to Thee, O Krishna.
But I have not met any sadguru in order that I may know
Thy essential form. 47. O fulfil the longing of ray heart.'
Thus exclai'Ding he sat persistently at the door of the
temple and would take no fruit, vegetables or even water.
Because of his repentance he refused all food.

MRITYUNJAYA AS SAHAJANAND'S DISCIPLE

48. After three days had passed the Husband of
Bukmini showed His pleasure to him and in a dream
brought direct to him the book called the Vivekaaindhu
{ by Mukundraj ). 49. The Lord of Pandhari told him in
a dream to receive the mystic mantra of Stoami
Sahajanand at Ealyan, and after He had told him about
it he awoke. 50. He did not see the Lord of Pandhari
now, but the book alone was there. Seeing this wonderful
miracle he felt great astonishment. 51. He said to
himself, ' The Ouru of the world has given me a revela-
tion of Himself and by that means I have become purified.*
Then.reading the Vivekasindhu book he began to contem-
plate by himself its teaching, 52. He remembered also
that in his dream he was asked to make Sahajanand his
guru. Then asking leave of the god to go he made his
bow to Him. 53. He went at once to Kalyan but the
sadguru was not there. So afterwards in the month of
.STor/tA: ( November ) he came again to the sacred city of
Pandhari. 54. While he was there the Swami Sahajanand
suddenly appeared. He also had come on a pilgrimage.
£Bianta Brahmani met him at onoe and told him about his

104

Ch. XLI 55-64 JANGAM BHAVARAT

dream. 55. Swam Sahajanand gave him instruction and
gave him the name of Mrityunjaya. King Shanta
Brahraani then hwiened to go back to the city of
Narayanpur to live. 56. Hera listening to the teaching of
his sadguru, and contemplating what he said* he acquired
a love for study. Than coming to understand exactly the
truth he experienced the facts about the soul.

A JANGAM LOSES HIS CASTE

57. At the place there was a *Jangam by name of
Bhavaraya who was suprernely pious and learned. He
came as a suppliant to Mrityunjaya and lovingly took ins-
truction from him. 58. There was another Janyam there by
the name of Samuchchaya who was considered the superior
of all Jangama. He reviled Bhavaraya and had him excom-
municated. 59. He said, 'Mrityunjaya belongs to the
Muhammadan caste and he has the very least of know-
ledge. How is it that Bhavaraya was ignorait of this and
took instruction from him ? 60. Will a Btahman when
he sees dainty food in the house of a Shudra partake of it?
Even if the water of the Ganges is brought in a cup with
intoxicating liquor one should not drink of it. 61. Al-
though one may have new sandals they should not be
placed upon the head when walking. Should one worship
the steps of the temple in the shrine of Qod ? 62. Though
one's anklets were made of gold one should not wear
them as nose-rings. Will the castor oil tree seek to be on
the same level as a great tree ? 63. Even if brass is polished
highly it does not become equal to gold. Although Vrinda-
van (a bitter fruit ) is mixed with sugar, still it will re-
main bitter. 64. The king's prostitute may be beautiful and
clever, still will she sit by the king during the " Blessing
the day ceremony?" So one should never pay respect to

* (1) The name of an individual who follows Shiva, worships the
lingam and hates the Brahman; (2) the title of a oni'i^ among this seot.

105

BHAKTAVUAYA Ch. XLI 64-76

one of the Muhammadan casbe in place of a Sadguru*
65. With such opposing thoughts Sarauchchaya continued
to revile him. Bhavaraya hearing him then became very
sorrowful. 66. He therefore went to Mrityunjaya at his
hermitage and told him his story. The Sadguru hearing
him gave him an assurance. 67. He said to him, 'Hold
steadily in your faith and in a quiet mind worship God.
Never listen to the words of one whose hatred comes from
wrong thoughts.'

KING KASHIPATI
68. There was also there a king named Kashipati.
He was a supremely generous man, a veritable statue of
knowledge and exceedingly devoted to the bhakti of Shiva.
69. He used to invite every da.v to his house ten thousand
Jangams. With the sixteen materials for worship he used
to worship them and gave them dainty food to eat. 70.
Now it happened on a certain day that Kashipati seated
the Jangams in a line for a feast, lovingly performed
worship and was serving food on their plates. 71. The
king served to all melted butter and sugar with his own
hands, and then gave the command that the offering should
be given to Shiva. 72. When they unrolled the cloth
they found it empty of the emblem of the god. Saying
that a strange thing had happened, they felt ashamed,
73. Just as a Brahman learned in six Shaslras who
loses his sacred thread will feel ashamed, so it happened
to these people. 74, How could they now worship and
how could they have dinner ? They had to perform a
penance of death. When Shiva has gone they should not
seek to prolong their lives, 75, When they first put the
linga ( emblem of Shiva ) around their necks, their guruH
tell them they must never remove it to the end of their
lives; they make them promise to that effect. 76. The
question of who should be excommunicated confused them
because the condition of each was the same. There were

108

(2h. XLI 76-90 JANGAMS HUMBLED

ten thousand men who sat at the feast and all wondered
what they should do. 77. One remarked, ' Let us give up
our lives.* Another said, 'Why live any longer?* A
third said, ' What is the use of a feast ? A great hindrance
has suddenly appeared. ' 78. Still another remarked, 'We
have eaten the food of a king and that has been our fault.
So Shiva has deserted us all.' 79. Another said, 'Food is
not to be blamed. It is because we have no pure faith. That
is why Shiva has openly left us and showed us this wonder-
ful lila (miracle).* 80. Thus they spoke to one another but
no one saw any remedy. The opinion of every one was
confused and all looked down in shame. 81. Eashipati of
Ealyan then said to the Jangams, ' It would seem to me
that some one of you has persecuted a saint. 82. For this
reason the Lord of the universe has become angry with
you all and has gone away.* Having listened to the words
of the king ( Kashipati ) they consulted with one another.

TWO DOGS VOMIT SHAIVITE EMBLEMS

83, Then Samuchchaya the Jangam confessed saying,
' The fault has occurred through me. I reviled Bhavaraya
calling him the disciple of a Muharamadan, 84. This
terrible fault is mine. My conscience bears witness to this.
We do not know what is the remedy for this.' 85. The
king then said to them, 'Let all of you pray to Mrityunjaya
and then you will certainly be freed from your troubles.'
86. This word of the king was acceptable to all and the
whole line of diners started to go. 87. They all went to
the hermitage of Mrityunjaya and prostrated themselves
before him. They told him what had occurred and stood
before him with hands joined together palm to palm.
88. They said, 'We have truly spoken roughly to Bhavaraya.
For this reason it appears that Shri Sbankar has disappear-
ed from us.* 89. Hearing their words, Mrityunjaya seated
them and shouted out to them all. 90. He said to them,

107

BHAKTAVIJAYA C5h. XLI 90-101

* At my home I have two dogs. One by the name of
Vedanta (philosophy) and the other by the name of Siddhanta
(facts). It is they who stole your lingas ( emblems of Shiva)
and have taken them away I think.' 91. He then called F«<
danta which at once appeared. He said to the dog, ' Why
have you needlessly stolen the lingaa (emblems of Shiva )
belonging to the Jangams ? 92. Throw them all down here.*
Listening to Mrityunjaya's words the dog vomited up five
thousand lingas (emblems of Shiva). 93. He then called Sid'
dAan/a and the other dog appeared. He also vomited up five
thousand lingas ( emblems of Shiva ) and threw them down.
94. Seeing this astonishing sight all the people there were
amazed. They said, ' We do not understand the power of
the bhahtaa of Vishnu. ' 95. No one was able to recognize
and pick out his own ( emblem of Shiva ). So they again
prostrated themselves with reverence before Mrityunjaya
and said, 96. ' Just as the Husband of Parvati showed to
Shriyal one hundred and eight Chiliyas but he could not
recognize his own Chiliya, so it has happened to us.
97. Then the Dweller in KaUas ( Shiva ) being favourable
to him, He gave His own son to him. So do for us. *
Saying this they fell at his feet. 98. After these piteous
words, each ( emblem ) went to the one to whom it
belonged. All then shouted, ' Victory, victory,'
*Hara, Hara' ( Shiva, Shiva ). 99. They then call-
ed Mrityunjaya Dnyansagar Ayya ( an ocean of
knowledge ). They then went into the king's palace and
sat down to a feast. 100. In this way the Vaiahnava
bkaklas show their marvellous deeds. Mahipati comes to
them as a suppliant to describe their good deeds with love.
101. iSwas/t ( Peace ) I This book is the Shri Bhakla-
«ij<ma. In listening to it the Lord of the world will be
^eased. Listen then, you God-loving, pious bhaktas.
This is the forty-first very delightful chapter; it is an offer-
ing to Shri Krishna.

108

CHAPTER XLII

BHANUDAS*

Obeisance to Shri Oanesh. Obeisance to Shri Khrishna

INVOCATION

1. Victory ! victory to Thee ! Vasudev,Lord of the Earth,
lotus-eyed One, Husband of Rukmini, Giver of happiness
to His bhaktas, without whom there is no happiness. 2. Vic-
tory, victory to Thee of the lotus-navel whose form is the
Universe, Father of Brahmadev, Lord of heaven, Radiant
of form, dwarf -shaped, indescribable by Vedas or Shastras.
3. Victory to Tliee, unlimited universal Arm, the all-seeing
Eye, He who fills universal space. Thou who hast spoken
in the words of the Vedas. 4. O Thou, whose form is uni-
versal radiance. Lord of the heart; because Thy bhaktas
cannot fully know Thee, Thou didst take a saguna form
and set them to worshipping Thee. 5. O Lord of Lakshmi,
Thou becomest to them whatever they desire, just as a
mother of graceful carriage leads her child along, holdins
it by the hand, 6. her heart rejoicing in the sweet prattle of
the little lisper. She speaks back to it in the same prattling
way, kissing it in her love. 7. The same thing happens to
Thy bhaktas who lacking knowledge praise Thee in foolish
babbling words, and Thou, Life of the world, in Tny loving
mercy makest Thyself as simple to them.

THE BIRTH AMD BOYHOOD OF BHANUDAS

8. In the previous chapter there was recorded the

deeply delightful story of the life of Mrityunjaya, in which

you hearers became absorbed as you listened. Such is the

infinite glory of the saints. 9. Now it happened that the

'For farther information regarding Bhanbdas see the first volnme
of this series.

109

BHA.KTAVIJAYA Ch. XLII 9-21

sun appeared as an avcUar at Pratishthan. And I would that
you good people would listen with loving attention to the
interesting story. 10. To a wise, holy and pious Brahman, a
worshipper of the sun, there was born the treasure of a son
to the grdat delight of his heart. 11. -Day -by day the boy
grew and in due time the ceremony of the sacred thread
was performed. His father and mother bestowed on him
boundless love.

12. It happened one day that in assigning him the
task of studying the Vedxxs the father showed anger. Out
of fear of that anger the boy sulked. 13. He left the
house. He made great efforts to find a place in which to
conceal himself . At first he failed, but suddenly in his
wandering his eye fell on a temple. 14. This temple lay
underground. People did not visit it, so the boy at once
entered and remained there in hiding. 15. There was an
antique image of th« sun in that temple and the boy at once
prostrated himself lovingly at its feet. 16. Seeing
the boy's devotion the sun was pleased and said to himself,
' Although this child is ignorant his heart has firm trust
in me, ' 17. The sun then assumed human form and ap-
proached him. He gave the boy milk as much as he could
drink and gave him the assurance of his protection from
all fear. 18. He said to him, ' Let your heart be without
fear, keep Shri Pandurang in your remembrance. If you
should ever fall into any distress at your call I will
immediately be present with you. *

19. Turning now to the father and mother, who with
sad hearts were searching for their son, it happened that
seven days passed and yet they had not found him.
20. But one day the Brahman's son stepped outside the
temple. There happened to be there one of the twice-born
and he spied the lad. 21. He called out to him but the boy
at once ran back into the temple. The Brahman then came

110

CSl XLII 21-33 A BRAHMAN SPIES BHANUDAS

into the tovirn and related the event to the father. 22. The
father and mother rejoiced to think that their son had
been found, and taking some of their townspeople with
them, started to find him. 23. There in the forest they
disoovered to their surprise a deserted temple. They
lighted torches and bravely descended into it. 24. As they
entered they all saw the image- of Narayan ( sun } and the
Brahman's son sleeping with his head on the feet of the
image. 35. The father and mother bent over their son
and drew him to their lotus-hearts exclaiming, ' How has
it happened that you have survived in this place all
alone?' Tears. flowed, from their eyes. 26. The people
then asked him, ' How have you kept yourself alive here ?
For your hunger and thirst you surely could not obtain
food here. ' 27. He replied, ' A supremely glorious, radiant
Brahman has appeared to me here. He has fed me with
milk and thus saved my life. ' 28. Hearing these words
of the child, all marvelled, exclaiming, ' Evidently seeing
the child's trust and devotion, Suryanarayan ( the sun )
has manifested himself to him. ' 29. And it was because
the sun had manifested this delight in the boy, that he
was given the name of Bhauudas (slave of the sun).
The parents carrying him on the hip returned to the town.
30. They remarked to one another, * It is God who has
saved his life. Let us forbear speaking to him in harsh
words. Narayan ( God ) in His mercy has given us this
gift of a son. 31. Whatever events are fated to occur they
will take place in time. "Why should wo needlessly distress
his heart ? ' 32. Thus comforted in mind, the parents let
affection govern them. 'We will not assign him the task of
acquiring knowledge, ' they said, 'lest he should again sulk
and leave us.* 33. They now made search for a bride, and
had Bhanudas married. But in the intervening days Bhanu-
das devoted himself entirely to the worship of SriHari.

Ill

BHAKTAVIJAYA Cfa. XLII 34-43

HONEST BHANUDA8 BECOMES AN UNWILLING
PEDDLER OF COJOTH

34. When the allotted life of Bhanudas' parents had
oome to an end they passed away. Bhanudas, however,
without concern for consequences was unwilling to engage
in any worldly occupation. 35. He would serve no one
for remuneration; he would engage in no trade or oom-
inercial dealings; he would have no borrowing or lending
of money; he refused ever to enter the king's
service. He wished only to be occupied with the worship
of Pandurang. 36. There was need, however, in his home
for food and clothing. His wife moreover was distressed
in mind. And although he had children, yet he lived in-
different to all worldly needs. 37. A few men of influence
therefore came together to speak to Bhanudas on his affairs:
' Your wife needs food and clothing, ' they urged, 'but you
seem unable to comprehend this. 38. While your father
and mother were living they bore on their own heads the
burden of your worldly necessities. But what is going
to happen in the future, if your mind continues indifferent
to these things ? 39. It is also true that you have not
acquired much learning. Hence we make you a certain
proposal. Let your ear listen to it with respect. 40. We
will supply you with a hundred rupe&q as working capital.
Buy cloth and peddle it. 41. From the profit you gain,
you will be able to provide your family with food and
clothing. Carefully preserve the principal and return it
to us gradually as you may find it convenient.*

42. These men then went to the market, purchased
cloth and handed it over to Bhanudas. These men had
other peddlers under them, and Bhanudas was committed
to their care. 43- 'When you go to the market-place take
him along with you, ' they told them. 'Seat him at your
8i4ei and put him in the way of gaining his livelihood.

112

Oh. XLII 44-55 CODE OF TRADE SECSRBTS

44. The pedlars listened to the words of the men and con-
sented. They took Bhanudas with them and seated him
beside them. 45. They taught him their secret numerical
code: mulu ( five ), udanu ( three ), angdu ( ten ), kevda
{ one ), kcahi ( twenty ), pavUru ( seven ), 46. selu ( sir )
poku ( four ), dhdkar ( one thousand ), aoaru { two ), and
other numerals. They explained to him about the cloth
and how to sell it; 47. how one should carefully protect
the principal, and what pains should be t^kan to sell at a
price that would yield a profit; how also if one should tell
the exact truth, one would certainly meet with loss 48. To
this last advice Bhanudas replied, 'I will nev.3r, so long as
time lasts, speak an untruth. I will spaak only the abso-
lute truth.* 49. At this all the padlars laughed. ' It is
evidently written on his forehead that he must live by
begging,' they exclaimed. ' This explains why it is that
he will not listen to anything we say. His name should
rather be Poor man. ' 50. One remarked, ' Let him
once get the taste for gain, then he will utter false-
hoods in plenty. One has never seen anyone favoured by
Fortune who speaks the truth in his business relations. *
51. How true it is that one who is born blind thinks that
all men are blind. Even savoury food seams bitter to one
bodily sick. 52. So it is that the man who is false in heart
sees no one true. As a man's heart is, so others seem to
him.

53, But Bhanudas showed great courage. He refused
to utter any falsehood in his business. The result was that
every one marvelled at it and people flocked to his stall,

54. If a customer asked him about the cloth he would tell
him the exact cost price to him and. the profit he was
asking on the principal. He gave them but one answer

55. ' If you approve of it take it. If not, pass to anoth er
stall. * This is all he would say to them and then con-

B.V. 118 113

BHAKTAVUAYA Ch. XLII 55-67

tinued his repeating of the names of God. 56. And all
came to recognize the truth that Janardan ( God ) does fill
man. ' Bhanudas will never even to the end of time speak
an untruth, ' they declared. 57. Customers appreciating
his truthfulness all came to him. The other pedlars, dis-
honest in their dealings, had to watch the marvel from
where they were. 58. They began to murmur, 'That we
have given him a place beside us has been to our injury. '
And hatred now arose in the heart of these evil-doers.
59. * He sits beside us and draws away to himself our
customers, * they cried. '(Hypocritically) we look him
boldly in the face, but within we burn with rage to no
avail.' 60. Another remarked, 'He throws a spell on
people. That is why they have become bewitched. They
pay down whatever price he asks, and no one even haggles
over it.' 61. Still another observed, 'People have come
to believe in him and that is why they patronize him.
We are untruthful. We are the slaves of worldly desires.
And God does not approve of this.' 62. Finally one said,
* Let us now speak the truth. ' To this another objected
saying, 'Though we should do eo, no one would regard us
now as really worthy of confidence. 63. Once character
is fixed it continues the same through life. Thi.s we soe
exemplified in Bhanudas before our very eyes. 64. A dog
may be siting quietly in the house. Thieves may come
and steal away the bread. The accusation, however, will
fall on the dog, for no one could know by intuition who
really took it. 65. A tiger may be lying down peacefully
but it will be said he is crouching to spring and kill. A
miser may become an ascetic, but it will be said that he
has started out on a course to deceive.^ 66. An adulterer
may indeed visit sacred watering places, but it will be
said that be is in search of others' wives. A cat may be
lying perfectly quiet, but people will remark that it is
looking for a rat. 67. So it is with us. Our whole life has

114

C8l. XLIT 67-78 INDIFFERENCE OP BHANUDAS

been spent openly in the sight of others, speaking untruths .
And now, though we should act with honesty, people will
say, " This is useless hypocrisy. " 68. Bhanudas began
before our very eyes with a very small business in cloth,
and now he has become a prosperous man. God has been
his Helper. 69. We make great effort, but we are unable
to obtain sufficient bread to satisfy our appetites. Our
creditors come and sit at our doors. What are we to do ? 70.
Ever since we gave Bhanudas a place beside us we have
become bankrupt. He has drawn away all our customers
and we are now in distress. '

BHANUDAS TURNS AWAY FROM WORLDLY AFFAIRS

71. One day all those pedlars started on their way to
a distant market-place. Their journey ending, they put
up in a temple precinct. 73. Bhanudas the Vaishnava
bhakta bad also come along with them to that market-place,
and as usual had placed his stall next to theirs. 73. Now
it happened that a Haridas had come to that same town,
and had arranged for a kirtan that very evening. An in-
vitation had been passed round the town that all should
come to the recital. 74. When Bhanudas heard of this he
was filled with great delight. ' To-day is an auspicious
day, the Ekadashi (the eleventh of the moon),' he exclaimed,
'I must go and listen to this kirtan. ' 75. Bhanudas invited
the i>edlars to go with him to the kirtan. ( As they refused )
he said to them, ' If because of laziness you are unwilling
to come with me, you will at least be sleeping beside our
wares. 76. So protect my stall and care for my goods with
yours." This request of Bhanudas made them very angry.
77. ' You have become God-crazy ' they sneered. ' You are
foT ever telling the truth. Now go to this Hari recital
and take your goods along with yourself. 78. We are
all wearied and are going to sleep. Seek some other place
for yout stall where you can display your wares^

115

BHAKTAVUAYA Ch. XLII 79-«0

79. There are thieves around here and we wish for no
words of blame from you. We cannot understand wha6 gain
is going to fall into your lap from going to this kirtan. '

80. Bhanudas replied, ' Well, let my goods remain here
or be stolen ( I care not ). My heart is fixed on Pandu-
rang. I will never desert Him ' 81. Thus remarking,
Bhanudas the Vaishnava bhakta left his goods as they were
and hastened away, soon reaching the place where sadhus
and saints were gathered to listen to the kirtan. 82. With
his heart full of joy he made a namaskar to the Haridas,
' Happy is this occasion ' he said, ' the Ekadashi ' ( the
eleventh of the moon). He then embraced the saints. 83.
The FoisAnamssang lovingly the Rama and Krishna stories
that bring salvation to mankind, and Bhanudas listened
with great delight, for he had a great love for them.

MALICIOTJS PEDLARS

84. In the meantime the avil-minded pedlars sat be-
side their wares and planned as follows. ' Bhanudas has
left his wares here and has gone to the kirtan. 85. Let us
therefore play a trick on him. Unknown to him we will
let his packhorse go loose, and throw his bundle of cloth
into a ditch. 86. When he comes back to ask us about it,
wa will say, " Thieves came while we were in deep slumber
and stole it without our knowing of it." 87. He will then
go back to his own home, and we can then divide the cloth
here among ourselves. ' Having thus planned, these evil
men let his packhorse go loose. 88. There was a deep pit
near by and into it they threw the bundle of cloth. Then
clapping their hands over the deed, they said to one another,
89. ' Since Bhanudas has been with us he has acquired
wealth while we have become poor. All customers go to
him. 90. Now all our anxiety is gone. Without the use of
medicine the itch has disappeared. ' In this manner these
evil men talked the matter over among themselves.

116

Ch. XLII 91-101 god's care for bhanudas

91. Just as Duryodhan rejoiced in his heart when he
robbed Dharma of his wealth, so these evil-minded
pedlars rejoiced in their hearts.

GOD'S OARE FOR BHANUDAS

92. But when the Husband of Bukmini saw the cal-
amity which had befallen Bhaniidas, He immediately
arrived on the scene, saying to Himself, ' Bhanudasis
sitting listening in the kirtan in fixed contemplation. 93.
These evil-minded men have conspired together and thrown
his wares into the pit. What plan shall I follow ? ' said the
Life of the world to Himself. 94. ' His packhorse will
wander away somewhere. Where will he then look for it ?
He has put aside fondness for worldly things and gone
mad after my worship. ' 95. Thus thinking to Himself,
Pandharinath assumed the form of a Brahman. Finding
the packhorse near the market-place he sat down holding
it. 96. He who reclines on the serpent Shesha in the oceWof
milk, He on whose feet Lakshmi meditates. He who
espouses the cause of his bkaktaa, Captivator of the heart.
He sat holding the horse. 97. He who does not come quiclcly
even into the mental conception of the Yogis as they sit
in meditation ; He, the espouser of the cause of his bkaktaa.
Lord of the organs of sense. He sat holding the horse. 98.
He, Sri Ranga, who cannot be attained by religious rites, by
saored places, by austerities, or by yoga, He, Pandurang who
gave his promise to Pundalik, He sat holding the horse /
99. He, the father of Brahmadev, the Creator of the limit-
lees universe, caught the horse of Bhanudas as it was
wandering about, and sat holding it in the public square !
PBDLARS' DISASTER

100. In the meantime the pedlars were sitting in the
temple precincts reviling Bhanudas : ' He will soon come
back to look after his wares * they said. 101. ' When he
hears all we tell him that has happened here, he will b&>

117

BHAKTAVIJAYA Ch. XLII 101-111

come streatly agitated. ' As these villains were thus talk-
ing among themselves the dark-complexioned One became
very angry. 102. And while the Life of the world was
expressing his anger, suddenly thieves approached. They
robbed the pedlars of their goods and gave all a severe
beating. 103. They loosened all their packhorses and
took them all away. And now the pedlars sat weeping.
' We persecuted Bhanudas/they said, ' and Pandurang has
made us experience the result. * 104. One remarked,
' According to our karma, so are our minds. We certainly
lack knowledge. We have not used forethought. ' 105.
Still another remarked, ' Fortune has played us false.
Therefore we performed this loathsome act. Bhanudas
is a single-minded bhakla. With no gain to ourselves we
have troubled him. ' ] 06. They now made a loud outcry
but no one came running to them from the town. The
Husband of Rukmini, skilled in the use of maya, had cast
a spell upon all.

GOOD FOR EVIL

107. Turning now our attention to the kirlan, there
were heard shouts of joy. The drum and the vina gave
out their sweet sounds. The air was filled with the music,
while the names of God were being acclaimed aloud.
108. Tho night was lacking only four ghatikas when the
Fais/maras sang the final hymn of praise, waving incense
reverently before the Husband of Rukmini. Sweetmeats
were then distributed. 109. Bhanudas made his obeisance
to the ^«rirf/2,s and started back to his lodgings. Suddenly
he saw a Brahman sitting by the wayside holding a horse.
110. As he was passing by, the horse neighed. 'How happens
it that my horse is here?' he said to himself ; 'I cannot under-
stand it. ' 111. Just then the Brahman who had thrown his
scarf around the neck of the horse and was sitting by it,
holding it, saw Bhanudas and suddenly vanished from sight.

118

Ch. XLII 112-124 BHANUDA8 DOES GOOD FOB EVIL

112, As Bhanudas saw this marvel he was overwhelmed
within with wonder, but leading the horse along he arrived
at his lodgings. 113. Here he found the pedlars weeping
aloud. Asking them what the trouble was about, they
made full confession to him. 114. ' We evil-minded wretch-
es sought to do you harm. We threw your bundle of cloth
into yonder pit and let your horse loose. 115. When it was
the second watch of the night thieves appeared and robbed
us of our all. Now to whom shall we go and complain of
the ways of destiny ? 116. All our horses and bundles
of cloth are stolen. We have also received a severe
beating. And now it looks as though our business has come
to an end. 117. We have lost all our capital. God has
protected yours. We threw your bundle of cloth in yonder
pit. Let us all now go and take it out. ' 118. When
Bhanudas beard their story his heart melted. 'I think,* he
said, ' it must have been the Husband of Rukmini who
was sitting holding my horse. 119. Botheration ! All this
worldly business is without real value. It is no storehouse
for the happiness of the soul. Worthless wretch that I am !
I have been seduced. 120. Think of it ! That He, fair of
complexion, delicate with the eyes of a lover, clothed in
the yellow silk robe. Life of the world, in the form of a
Brahman should be sitting holding my horse i 121. No
longer will I engage in a business that brought weariness
to Pandharinath. ' With this repentance in heart he then
addressed the pedlars. 122. ' Let your minds bs at rest.
Thieves have beaten you, but let not your haarts sorrow. '
123. Then drawing the bundle of cloth out of the pit he
distributed the pieces of cloth among them. Bhanudas
further offered to them his horse and his money and then
left them.

BHANUDAS BECOMES AN ASCETIC
134. He returned to his home and there devoted him-
self entirely to the worship of Hari. He put aside all

119

BHAKTAVUAYA Ch. XLII 124-133

thought of whether he was being honoured or dishonoured
He spent his life singing in Idrtans the attributes of God.
125. He refused to enter anyone's service. He would not
let his mind be involved in the anxieties of worldly affairs.
Though be had a wife and children, yet he acted wltb
perfect indifference to worldly things. 126. It became liis
custom in the months of Ashadh (July) and Kartik
( November ) to lead bands of pilgrims to Pandhari. On
the sands of its river he would perform Mrians accom-
panied by cymbals, drums and loud acclamations.
127. He would compose verses in different metres and
would plead earnestly with the dark-complexioned One.
His heart was full of intense love. In his Idrtans
his voice would choke with emotion. 128. When
Bhanudas stood up to perform his kirtans, tears of
joy filled all eyes. And the Husband of Rukmini, seeing
this love of theirs, would himself come there and dance.
129. Wicked men, evil-minded and the ignorant, even
they as they listened became filled with love and
would exclaim, * We could listen for ever to these
enlightening kirtans sung by his lips. 130. How false
indeed are the illusions of this worldly existence 1 How
perishable are these bodies of ours I ' And as these listeners
gained in knowledge they began to love all creatures.

131. Adopting the non=begging method of the ascetic
life, Bhanudas accepted such food and clothing as were
voluntarily offered to him. His own lips asked nothing of
anyone. 132. The idea of ' mine * and * thine * had now no
meaning to him. He realised the unity of all creatures.
He had put aside all thooftlit of differences. 133. Thus
Bhanudas ' mind was charaoteriised by utter indifference
to worldly things. He spent his days and nights in the joy
of his heart, in the worship of Shri HarL

120

Oh. XLII 134-136 00KCLU8I0N

134. In the next chapter we shall listen to the story of
the taking of the Saviour of the world by King Ram-
raja to Vidyanagar. The intelligent listener to this story
will feel joy within his heart. 135. You saints and good
people in this divine assembly, Mahipati stands in your
presence with a handful of flowers, in the form of Marathi
versea

136. Suxisli ( Peace ) ! As the Lord of the earth list-
ens to this book, the 8hri Bhaktcvijaya, He also will be
pleased. Loving, devoted bhaktas, listen then to it. This
is the forty-second delightful chapter ; it is an offering to
Shri Krishna.

121

CHAPTER XLin

BHANUDAS

( CONTINUED )

ObeUance to Shri Oanesk. Obeisance to the Son of Vasudeo.

GOOD DEEDS SECURE AN ETERNITY WITH GOD

1, Listen, you hearers, good and loving people. To-
day the Wish-tree has come to fruitage. These intensely
interesting stories of the saints are now revealed to you as
enlightening and incomparable. 2. 1 would have you know
the indescribable glory of Vishnu, the limits of which even
Brahmadev does not know.and of which the Vedas also are
ignorant, a glory which is love beyond compare. 3. Those
to whom good deeds are the supreme thought, they finally
attain the abode of Brahma, Those who perform sacrifices
go to Indra's heaven. 4. Those who have confidence in
ancestral worship will finally live and move in the abode
of those ancestors. Whatever God men worship they final-
ly reach His abode. 5. Those who worship the evil demons
become like them after death. So those who give ear to
the Btories of the saints will finally attain Vaikujdha ( the
heaven of Vishnu ). 6. The moment Chakrapavi ( Holder
of the disk, Krishna) sees his bhaktas in distress He comes
to drive it from them, and finally giving them his own
four-armed form provides them a place in the home of
full union with God. 7. Such a promise Pandharinath
has given in connection with this book. Therefore, O
hearers, listen with a reverent and loving heart.

8. At the close of the preceding chapter we saw how
the Husband of Rukmini revealed Himself to Bhanudas ,
and how deciding to become free from all worldly desires
Bhanudas gave up his commercial affairs.

122

Ch. XLIII 9-20 KING HEARS OF VITHOBA'S OLORY

THE KING OP VIDYANAGAR HEARS OF THE
GLORY OF VITHOBA
9. Now listen to the following tale. There was a
Brahman living in the sacred city of Pandhari. Feeling
the desire in his heart for money he started on a begging
trip from country to country. 10. Visiting many towns
and cities in his journey he arrived finally at Vidyanagar*
Entering the city he thought to himself, ' I must meet the
king.' 11. So the Brahman took his bath, performed his
devotions and then attempted to enter the palace. The
doorkeeper would not let him go inside, however. He said
to him, 'Just wait here a little while. 12. 1 will go and get
the king's permission ; thea sir, you may enter within the
palace. ' The servant returned after informing the king,
and the Brahman then entered within. 13. Bam Baja,
when he saw the Brahman, bowed and worshipped him.
The Brahman felt exceeding joy and exclaimed, ' Blessed
are you, great king, the very image of charity. * 14. The
king then enquired, ' Whence have you come, sir ? With
what desire in your heart have you come ? Please tell me.*
15. To this enquiry of the king the Brahman replied
with joy' thus : ' The sacred city of Pandhari is a moBt
wonderful city. It is there that I dwell. 16. I have heard
of your generosity and have hastened here begging from
country to country on my way. ' The king listened to his
story and felt keen pleasure. 17. The king replied to the
Brahman, ' Let your mind be at ease. I am going now
first to my bath, and then to the worship of the goddess*
18. Gome with me and see her temple. The temple glitters
with gold. I shall make to her the various offerings, and
present her with the tulsi leaf. ' 19. The Brahman was de-
lighted at this conversation with the king and accompanied
him as he went to worship the goddess. 20. The king had
planted costly flower gardens around the temple. In the inner

123

BHAKTAVUAYA Oh. XLIII 20-SO

temple he had placed the image of Ambika (mother, goddess).
Here heiiow performed the appropriate ceremonies of wor-
«hip. 21. These were accompanied by the loud noise of many
musical instruments. While the king performed his part of
the worship the Brahmans repeated mantras. The loud noise
was a joyful one. 22. In worshipping the goddess they used
the sixteen rites; they clothed her with garments, and
adorned her with jewels. Thus adorned with these various
divine jewels the goddess looked beautiful. 23. They
perfumed her with sandal oil and other scents. Around
her neck was placed a garland of flowers. With incense
and lights the king made his offerings. 24. Lighting
file fiv^ lamps he waved them before Mahamaya and fell
at her feet making a postrate namaskar. 25. After dis-
tributing gifts to all, the king sat for a while in quiet
contemplation. He then entered into conversation with
the Brabman from Pandhari.

RAM RAJA'S BOAST
26. 'You see,' said he, *you may hunt throughout the
three worlds, and yet you will not find a divinity the
equal of Rajai. I have never seen or heard of her equal.
Blessed is her boundless marvellousness ! 27. You also
see with your own eyes this beautiful temple. It is
plated with silver. Around it I have planted this flower
garden, that I may worship the Mother of the world with
flowers. 28. All the people of Vidyanagar come hers to
worship her. I have commissioned my ministers to her
service. The special rites of worship I perform myself.

29. You live at Pandhari, but its glory cannot be equal
to that here. It is hardly possible that Pandurang can be
worshipped with such pomp as Bajai is worshipped here.

30. When it is poor Brahmans who have to do the worship-
ping, how can they provide such garments and adornments
as those I provide ?' The Brahman listened to these words
of the king and his heart became filled with anger.

124

Oh. XLIII 31-42 VITHOBA BXTOLUa>

THE BRAHMAN EXTOLS THE GLORY OF
VITHOBA OF PANDHARPUR

31. 'King of kings,' said he, 'you in your vain pride,with-
oufcevenhaving seen Pandhari, boast of your own divinity
as alone great. 32. You have plated the temple with silver
and you proclaim to men that ornamentation. But our sacred
city was built by Vishvakca7na{ the Creator of the world)
andplated with gold- 33. There are forests there of the wish-
tree. Touchstones and wish-stones lie about like common
pebble. Divine floating banners flash everywhere like light*
ning, 34. There are herds of wish-cows there. The Vrindor-
mna(/tt/s< altars) are set with jewels. And here loving Vaish-
nawos joyfully perform kirtans. 35. The river Chandrabhaga
is there flowing with nectar. She is the mistress of all sacred
waters. By the mere sight of her, men become freed from
this worldly existence and attain heaven. 36. The beauti-
ful Rambha and TUottama come and dance on the eagle.
platform. Oandharms (the heavenly choir) sing by the door
of the temple, and space itself resounds with their music.
37. The God supreme, the Husband of Rukmini, who was
living blissfully in the oosan of milk when He saw his
bhakta Pundalik there, He came at once to that spot. 38. And
Ohakrapani {Holier of the disk, Krishna) placing His hands
on His hips has remained standing there. If He sees any of
His bhakfas in distress, He immediately comes in person to
their relief. 39. Lakshmi even becomes ashamed of herself
asher eyes behold His glorious form. Ten millionsof suns
hide themselves away before the glory of His crown. 40. Fair
of complexion, delicate in form, holding the Skarang bow.
His yellow garment tucked tightly about Him, His glorious
bewitching face is adorned with the divine earrings of
crocodile shape. 41. In order to see this form of His with
their own eyes, Indra and the three hundred and thirty
million gods stand constantly before Him with hands palm
to palm, and reverently and lovingly praise Him. 42. He

125

BHAKTAVIJAYA Cb. XLIII 42-53

whose name the Dweller in Kailas repeats to Himself day
and night, He whom the Vedas and Shastras describe. He
whose limits Brahmadev even does not know, 43, He whom
the serpent Sbesha praised with his thousand mouths, each
tongue splitting into two, and then settled into quietude, 44.
8uoh an one is the divinity Pandurang. Such is the holy city
of Pandhari. Such isthe purifying water of the Chandrabha-
ga. Where else are such to be seen in the three worlds ? 45,
Without first paying attention to all this you vainly praise
your own works of ornamentation. Bajai is your family
goddess, but I care nothing for her, 46, Why, she comes
regularly to Pandhari and there she performs the service
of sweeping the temple and smearing it with cow-dung, '
As the Brahman thus spoke the king became furious with
lage,

THE ENRAGED KING THREATENS THE BRAHMAN

47, ' Before my very face he has insulted the deity
whom I worship,' the king exclaimed. ' Heedless of what
he is doing, he sings the praise of his own deity, 48. I
ought to put him to death, but being a ruler I would be
llamed. So I will punish the Brahman and drive him
away to regions out of the city.' 49. The king therefore
said to the Brahman, 'You have spoken falsely. 1
certainly have never heard of this golden Pandbarpuv.

50. And this goddess Bajai, who continually remains
here where she first revealed herself, you with your own
mouth have called her a slave of Pandurang. I am
going to punish you and drive you away into the jungle. •

51. The Brahman replied, 'Hear, O king, I have told
you the exact truth. You should come at once to Pand-
hari, and see the Husband of Bukmini for yourself, 52.
His glory is ten million times as great as I have described
it. If ( after coming to Pandhari ) you do not see it to be so,
then youmay rightly punish me, 53, So long as you have

126

Oh. XLIII 53-64 BAM RAJA GOES TO PANDHABPUH

not seen God supreme, this Bajai seems to you to be great
as a lamplight seems bright only so long as the sun has
not arisen. 54. So long as one hag not seen the elephant
of Indra, other elephants seem great. The stars seem
bright only so long as the full moon has not arisen. 55.
One praises other juioes only so long as one has not ob-
tained nectar. So long as one has not seen the ocean, a
river seems extraordinarily great. 56. Until one has seen
a forest of wish-trees, one delights in a mango grove.
Until one has listened to the wisdom of the Vedanta, one
is pleased with heretical doctrines. 57. So long as one
has not seen the mountain of gold, so long does brass glit-
ter. So until one has seen Fandharinath one is satisfied
with other deities. ' 58. The king listened and responded,
* I will at once hasten to Pandhari, and if I see there things
just as you have described them to me, then only will it be
well with you, O twice-born. 59. But if you have told me
untruths, then I shall immediately punish you. * TJie king
then commanded his ministers to prepare the equipment
for the journey.

RAM RAJA GOES TO PANDHABPUE

6U. ' Accompanied by horses, elephants, chariots, palan-
quins and a small army, the king started on his journey
that he might see Pandurang. 61. They marched along to
the sound of many musical instruments. Behind them all
walked the Brahman thinking to himself, ' The Husband
of Bukmini will either protect me from humiliation in my
need or He will disregard me. 62. If the king does not
see things as I have described them to him he will undoubt-
edly punish me. ' 63. So bringing the image of Pandurang
to his mind he praised him from his heart and prayed, ' O
Thou who tenderly carestfor bhaktaa. Husband of Bukmini,
come to my rescue in this hour of my need. 64. I your
Brahman, helpless and poor, went on my begging

127

BHAKTAVIJAYA Ch. XLIII 64-75

ymrney from country to country. Through the proclaim-
ing of Thy name I have gained support for my
family. 65. 0 God, the saints of old have proclaimed
Thy wondrous renown. And I have but described the
same renown to the king, but he is unable to regard it as
true. 66. The king has become angry at what he calls an
insult to his family goddess, and he is now on his way to
witness for himself, O Pandharinath. 67. I have related
to the king whit Pandhari really is. It is only in this
Kcdi Yuga that it seems to men to be built of earthen walls,
for there is no essential difiFerence (between gold and earth).
68. Just as coins buried by some ancestor appear to the
luckless man as mere charcoal, so Pandhari, though really
golden, seems otherwise through a wrong conception. 69.
As the saints of old have described Pandhari, in those
same words I have described it. But now if the king does
not see Chakrapani (Holder of the disk, Krishna) as I have
portrayed Him, he will punish me. 70. Then I shall
commit suicide, and the words of the saints will be proved
false. Moreover, when good people will hereafter read
about the glory of Pandhari they will not believe it. 71.
O Protector of the helpless, Husband of Rukmini, in this
my present distress come quickly to my rescue. '

BRAHMAN'S WORD VERIFIED
This appeal of the Brahman for mercy made the
Saviour of the world aware of his need. 72. He thought
to Himself, ' Because the Brahman has extolled my pro-
found renown he is being dishonoured, so I shall have to
make things seem as he has described them ' 73. And with
this the Holder of the Sharang bow said to Rukmini, * The
king of Vidyanagar is hastening here on his way to see us.
74. Pandhari in reality excels all that the city of Dwarka
was. We must show this to the king in the twinkling
of an eye and thus remove his doubts. 75. If we do not

128

Gh. XLIII 75-86 EINO'S VISION

do this, the Brahman will be punMied. He will then take
his own life. Our repitation will suffer loss and the
saints and good people will laugh at us. ' 76. The Mother
of the world after listening to these words made at onoe a
namasknr at His feet and said, ' I shall bring here at once
the buildings of Vaxkunlh ( Vishnu's heaven ) and show
them to the king.' 77. No sooner did she think this than
in less than a moment it all took place, and by so doing,
the Life of the world, expert in the use of Maya, magnified
the glory of his bhakta.

THE KING HAS A GLORIOUS VISION

78. Now let us turn to Bam Baja as he was hastening \,
along and arriving near Pandharpur, and while the Brah-
man in great fright was imploring the aid of the Husband
of Bukmini. 79. Bam Baja called the Brahman into his
presence and said, * If you do not now satisfy my doubts I
shall bring you to dishonour.' 80. He called for an elephant
to be brought to him, and seated himself on its canopied
seat. ( From this height ) he gazed at the city of Pandhari
and saw a strange and marvellous sight. 81. Just as the
constellations appear about the full moon, so around about
the pinnacle of the temple lustrous buildings seemed to
glitter. 82. As the king saw this wondw he was over-
whelmed with amazement and exclaimed, * Pandhari looks
exactly as the Brahman has described it to me. ' 83. Be-
pentant in heart, the king descended from the elephant and
making a prostrate rtamaskar to the Bradbman, said, 84
* I see before me exactly what you described to me. It was
my ignorance that pade me proud and led me to wrong
thoughts. ' 85. With these words the king again made the
Brahman a namaskar, and freeing his mind of all ill feel-
ing he sat at his feet. 86. The Brahman himself was also
tmaofid and exclaimed, * The Husband of Bukmini has
indaed come to my xescoe, ' The three w<»lds could not
B. V. U 9 129

BHAKTAYUAYA Ch. XLIU 86-9S

contain his joy, and with love he sang EUs praise. 87.
* Cihief among bhaktca and their head-jewel was Pandaiik, '
he Bang, 'and Chakrapam ( Holder of the disk« Krishna )
came from Dwarka to see him. 88. Of all the sacred
waters the Oanges is considered the chief and yet the
(^andrabhaga surpasses her. By the mere sight of
her the world is purified. She permits no place for pride.
89. It is true tiiat the Life oi the wwld dwells in
such places as Mathura, Ookul, and Yrinds'^nin. Shri
Krishna resides also in Dwarka for the sake of his
bhaktas, 90. But to me the glory of this sacred place seems
incomparable. ' Thus with utter abandonment the Brah-
man in his love sang of the glories of Pandhari 91. The
king now had cjrmbals and drums brought and ma& a
celebration. He gathered together the Vaishnava bhaktaa
and load was the joyful noise they made. 92. As the king
continued gazing he saw before him a forest of wMi-
trees and touchstones and wish-stones lying about like
pebbles.

WONDERS OF PANDHABPUB

He approached the open lands around PandharL 93.
Here there were innumerable wiah-cows all round. The
king amazed, ejaculated, ' Blessed are these infinite won-
ders. ' 94. Holding the Brahman's hand the king con-
tinued gazing. He saw the resplendent city of Pandhari
and his eyes were dazzled by it. 95. He saw various birds
Bitting on the trees singing in their deligjit. Swans and
peacocks danced strutting about in their joy. 96. Ascetics
were performing their austerities. Brahmans were study-
ing the Vedas. The bhaktaa of Vishnu with drumand vina
were singing His praise. 97. Heavenly damsels, colleoted
here and there in groups, were dancing, thereby compelling
eyes to stare at them and infatuating sensually'^ninded men.
98. Here and there saints were sitting disouasiag the

130

(%. XLIII 98-109 RAJAI AS A SLAVS

supreme Soul, and as they experienced absorption into that
Soul they embraced one another. 99. One hundred and
eight saored rivers, taking a bodily form, oame and bathed
in the Ghandrabhaga and were purified, and this took pIao«
while the king was looking on. 100. A golden tuhi
altar had been erected studded with gems, and the iuiai
adorned with ganuents and jewels was being wor^ipped
by men and women. 101. The king having first bathed
in the Bhimarathi tiien went to see and worship the god,
and behold 1 Indra and all the other gods were also there,
beholding the Lord of Pandhari.

BAJAI AS A SLAVS

102. All the eight supernatural powers, as slaves, wem
psisonally serving about the god. Suddenly the kinff
recognised Rajai amongst them. 103. ' She is our family
goddess whom we adore in our worship in Vidyanagar,*
he exclaimed, ' and she is sweeping the dooryard here at
Pandhari I' The king was amazed. 104. ' Udol'* The
king called out to her and began immediately to question
her. ' Mother,' he asked, ' why are you here ? Tou ar»
here sweeping with your own hands!' 103. Bhavanf
( the wife of Bhava, Shiva ) replied, * You hold vain pride
in your heart. Endless female slaves like myself come
here to Pandiiari to serve. 106. Here to this d oryard of
Pundalik all sacred waters come, and pr<»trating them-
selves on the gronnd, thereby becoming im.aediatdly pure,
let their waters flow.' 107. Still amased, r.he king looked
further and saw to his surprise Narad ( the nitfu ) and
Tumbara, singing the god's praise. 108. Males and
females with four arms were seen as actual baings. The
king threw himself prostrate before them i.i trie fulness of
his joy. *109. Both the gods. Victory (Jofii and Conquest

* Sm Bharata Itihas Samihodkak Mandal P*.ttak 11, p. 171.
18, p. 7».

131

BHAKTAVIJAYA Ch. XLIII 109-119

( Vijaya ) holding weapons such as the shell, disk and
others, stood before the temple door. Divine banners flashed
like lightning in the heavens.

KRISHNA'S HALO DAZZLES BAM BAJA

110. After prostrating himself on the ground the king
entered the temple. As he saw the light from the god he had
to close his eyes and hold on to the hand of the Brahman.
111. Then there met his gaze the «^n form of the fair-
complezioned, delicate One, lotus-eyed, clothed in the yellow
silk robe, smiling faced, Life of the world; 112. that form
which is the object of iheyogi's meditation; that form which
the five-faced ( god Shiva ) contemplates in His heart ;
that form which when one attempts to describe, all descrip-
tions are seen to fall short of reality. 113. When describ-
ing the taste of nectar, whAt other sweet juice is there with
which it can be compared ? So God supreme, the Husband
of Eukmini, though He can be seen, cannot be compared.
114. Those who are His hhuktas can see Him with their
eyes. They alone, through actual experience, knov the
marks by which He is to be recognized. The mere wise,
who undertake to praise Him, become as dumb as the
Vedas. 115. The king then with love embraced the
incomparable image of the Supreme Brahma. And gazing
intently on His form, tightly clasped His feet. 116. The
king now said to the Brahman, ' You are my dear
friend, my sadguru, my close companion. How can
I thank you enough for your kindness 1 You have
enabled me to meet the eagle bannered One. 117. I
have here seen things ten million times as wonderful as
you described them, I have seen the Lord of heaven with
my own eyes and have felt its exceeding joy. 118. I also
saw my family goddess Bajai sweeping the threshold of
the temple and Indra also, accompanied by other gods,
standing there with their hands palm to palm. 119. I now

Ch. XLIII 119-130 KING TAKES AWAY VITHOBA

see nowhere in the three worlds ft saored city as wondeifal
as Fandhari, a deity as supreme as Pandorang and a
purifying stream like the Chandrabhaga.' 1^0. An inseot
inside of a fig thinks to itself, ' This is my vast universe. *
When the fig is broken open and it looks round about, its
mind is lost in wonder. 121. So it happened to tb9 king
and clasping the Brahman's feet he cried out, ' I was
enveloped by ignorance, but through you I have been freed
from it.' 122. But now suddenly all the marvellous vision
which had been shown to the king vanished, and lo ! his
eyes now saw only the earthen walls, to his great astonish-
ment. 123. The sacred city of Fandhari is in reality
what was shown to the king, but because of the effects of
a man's karma it seems to him to be of earthen walls.
124. The king with amazed mind now saw the city just as
it appears to us to-day, and he exclaimed, ' I have seen a
great miracle. '

THE KING TAKES THE IMAGE OF VITHOBA TO
VrDYANAGAB

125. The king now thought to himself ' Why should
I now in" vain worship Bhavani ? If the ocean of milk is
near at hand, why should I leave that to bathe in river-
water ? 126. If I see a lake of nectar, why should I take
even heaven-made medicines ? When a wish-tree is close
by, one should not sit in the shade of a babh tU tree.
127. Why throw away the touchstone already in one's
hand, and become an alchemist ? If a wish-cow comes
to one's house, why worship a goat ? 128. When the sun
is shining into the house, why bring in a lamp ? So
having had a vision of Fandurang, why now worship a
goddess ?' 129. Thus reasoning with himself Bam Baja
besought the eagle bannered One thus, 'Gk)d supreme, King
of heaven, fulfil the desire of my heart. 130. I have the
desire in my heart to take You to Vidyanagar. So giving

1S3

BHAKTAVUAYA Ch. XLIII 130-140

to me, Your suppliant, the assurance of Your blessing, come
along quickly with me, O God, my King.' 131. The god re-
plied, ' ( I agree to come ) but if you during the journey
should rest me on the ground I shall certainly remain at
that very spot. Or if in your kingdom you are guilty of any
injustice I shall come back to Pandhari.' 132. As Ckakraram
(Holder of the disk, Krishna) thus replied, the king was over-
joyed in heart. ' I shall place relays of men at intervals
along the route and thus take the god with me,' he said to
himself. 133. And with this idea he stationed men at inter-
vals from the sacred city of Pandhari as far as Vidyanagar,
and taking the idol ( out of the temple ) started to carry it
away. 134. The officiating Brabmans did not resist.
They knew their power could not prevail against that of
the king. The idol was lifted up and carried along from
hand to hand. 135. Thus Pandurang was carried along
swiftly to Vidyanagar and there installed. The king in
his own person performed the installation rites and the
ceremonies of worship.

PANDHARPUE WITHOUT VITHOBA

136. Now let us turn to Pandharpur where in the
month of Aahadh ( July ) Vaiahnavas arrived on their pil-
grimage. Here they learned the fact that the god had gone
to Vidyanagar. 137. Pandharpur now seemed desolate
like a body without life, or like a river without water.
The city was oppressed with fears. 138. It was like an
army without a king, like constellations without the moon
or as a virtuous, devoted wjfe, deprived of her husband,
seems unprotected among men. 139. So with Hari gone to
Vidyanagar, the whole of Pandhari seemed desolate. De-
jected, the saints and mahanta sat down by the eagle-
platform. 140. ' Whose praises can we now sing V they
said among themselves; ' the Life of the world has
deserted us. The promise he gave to Pundalik ( to remain

134

COh. XLIII 140-151 BHANUDAS GOBS TO BRING VITHOBA

h«ra always) has become a broken promise.* 141. Pioiu
hhtMaa arrived and all exclaimed, ' What has happened to
the King of Pandhari T* And all learned the news that the
god had gone to Vidyanagar. 142. The saints, aadkuiVcA
other Vaiaknavca said to one another, 'Someone should go
to Vidyanagar and bring back the Husband of Bukmini. *
143. They discussed this proposal among themselves but
no one gave any assurance that he would go on such an
errand. Some indeed remarked, ' Pandurang has paid no
regard to his promise to Pundalik. He will not oome
back by any effort of ours. * 144. Another added, ' We
have no entry into the king's palace. If the king should
learn the purpose of our coming he would punish us well.
145. One brought forward an excuse from the point of view
of the attributelessness of God, ' God is within us, * he
argued; * if we have no experience of this the philosophers
( knowers of self ) will have misled us. * 146. Still another
added, ' Whatever and however anything takes place, it is
by the will of God. We should watch it, but let no one
be troubled thereby. *

BEEAWUDAS OFFERS TO GO AND BRING VITHOBA BACE

147. In this group of saints was Bhanudas the Voith-
itava bhakfa. He gave them a solemn assurance saying
' I will go and bring back the Husband of Rukmini, or
give up my life In the attempt. * 148. And with these
words he started at once. Arriving at Vidyanagar at
night time he began to question the people. 149. 'The
king has brought here from Pandhari the image of
Pandurang. Tell me quickly where he has installed it. *
150. From fear of the king no one was willing to tell him
the facts and they replied, 'We do not know. ' 151. Bhanu-
das then asked someone privately and was told by a
Vmahnava bhaMa that the king had installed the Husband
of Rukmini in the palace temple and that he worshipped

135

BHAKTAVUAYA Oh, XLIII lSl-168

Him ia private; 152. thst after the king had worshipped
Him no one was allowed to see Him; that the king had put
padlocks on the doors of the temple; and had stationed a
«uard for His protection. 153. When Bhanudas heard this
he became full of joy. Midnight arrived and all the guards
were asleep. 154. When Bhanudas approached the door
of the temple at that moment the padlock dropped. He
entered within and prostrated himself before the god.
155. He gazed for a moment on the god's form and then
lovingly embraced him. With a voice choked with
«motion he thus pleaded with him : —

BHANUDAS CHIDES THE GOD AND PLEADS

156. 'Husband of Rukmini, Dweller in Vaikuntk
(Vishnu's heaven), Giver of the promise to Pundalik, King
of the Yadavas, have You dropped Your affection for us
and become subject to the king ? 157. You gave a promise
to Pundalik that You would never go away from Pandhari.
And now this promise is seen to be false. 158. It is evident
You do not care for our lowly worship. The king here wor-
ships You with the sixteen rites. Regarding that as happi-
ness, You, Adhokshaja (Vishnu), eagle bannered One, choose
to remain here. 159. Because of these heavenly garments and
adornments and these offerings of various dainty foods you
have lost recollection of us, poor people I 160. O PurusMtama
(Good Being), You have left Rukmini, Radha and Satya-
bhama. O dark as a cloud, the king by his professions of love
has caused You to leave us. 161. You have left Pandharpur
and made Vidyanagar Your abode. But great rishia and
noble bhaktas are waiting there for You. 162.Rambha, Tillo-
ttama, Urvashi, Menaka and the eight chief wives of Yours
came there to serve You, but leaving them, O Father of
Brahmadev, You have comfortably settled Yourself here I
163. Or is it because of some awful fault of ours, the fear
of which has caused you to run away from us ? Or may it

136

Ok XLIII 163-174 VITHOBA'S REPLY

be because we bare asked of You tokens of Your love that
You have run aviray? 164. Can it be tbat it is tbe noise and
confusion in the kirtans whereby You are unable to sleep ?
And so You have selected for Yourself this quiet spot ? I
now understand what the facts are. 165. Or could it be
the countless pilgrims who gather there, in meeting whom
You become weary, that has made You to come here to
Vidyanagar for a quiet rest ? '

VITHOBA'S REPLY

166. The Life of the world listened to these chidings
of Bhanudas and replied, ' You are speaking without due
thought these disconsolate words. 167. I am not enjoying
these many kinds of rites with which I am worshipped, nor
these garments, adornments and ornaments. My soul is really
pining away for a sight of the banks of the Bhima river.
168. It is the king who has brought Me here and imprisoned
Me. And you have also hardened your hearts in that no one
has come here to take me back. 169. I used to give jovLriddhi
( prosperity ), siddhi ( supernatural powers ) and the four
forms of deliverance, but you used to worship Me out of
love alone, disregarding those benefits, 170. Aside from
those benefits I had nothing I could give you. So that My
debt to you, incurred by your service of love, I was unable
to repay, hence I deserted you. * 171. As the Husband of
Bukmini uttered these words ( of explanation). He became
choked with emotion. But tears of joy flowed from His eyes
and moved by mutual love both sobbed together. 172. The
Life of tbe world then embraced Bhanudas and said,
* Tomorrow in the early morning, as you worship I
shall reveal Myself to you* 173. The Holder of the
Sharang bow then removed his necklace of nine jewels and
placed it on Bhanudas, adding, ' Hasten now to your lodg-
ings, for the king will soon be coming to worship Me.*
174. As soon as Bhanudas had stepped outside, the padlock

137

BHAKTA.VUAYA Ch. XLIII 17i-18»

(etorned again to its place on the door. Thus the god had
met His bhakta without anyone having the lea^ knowledge
of it.

BHAVUDAS OHARQED WITH THEFT

175. The king arose early, performed immedis^ely his
bath, and lovingly bowing to the god, waved before Him
the burning wick-lights. 176. Suddenly he missed the
string of jewels on the god's neck. The king enquired at
once of the ofBoiatiug priests. ' What thief has been here ?*
he demanded, and he flew into a raga 177. He gave them
a severe beating and cried out, ' Bring back at once the
string of jewels. If you cannot produce those priceless
jewels you must search for them the whole world over. *
178. No sooner was this order given than a house to house
search was made but nowhere could the string of jewels
be found. Then they began to look for thieves outside
the city. 179. And lo ) there sat Bhanudas on the bank
of the Ganga river. He had had his bath and was repeat-
ing the names of Qod. The king's ofSoers looked attentive-
ly at bim and spied from afar the string of jewels on his
neck. 180. ' We have found the thief, * they shouted, 'let
us seize him. ' The king's servants at once bound the
noble Vcdshnava and carried him along. 181. As he was
brought into the oityevery one laughed as they saw him,
and mocking him said, ' This fellow is wandering about
in the guise of a saint in order to deceive the people.
182. Look! He has placed violent hands on a god. Is he
likely to have any fear of man T If a butcher met even
the cow Kapila ( a cow with a black skin supposed to be
very sacred ), would he so much as think of worshipping
hsr?'

DERBION OF BHANUDAS
183. Thus many kinds and classes of men derided
Bhanudas as they saw him being carried along. But

138

Qi. XLIII 183-195 BHAKUDAS IJf PALBD

Bhanudas showed no sign of being troabled thereby and
continued repeating the names of Qod. 184. One observer
reminded the crowd of a prorerh, ' A garland of the sacred
iulsi around the neck of a highway robber,' adding, ' our
«ye8 have seen tbe truth of this proverb to-day. This man
is evidently the one who stole the string of jewels.' 185.
The officers now took the string of nine jewels and brought
it to the king exclaiming, ' We have bound the thief and
brought him to you. What punishment is to be given him?*
186. In a great rage the king cried out, ' Impale him at
once !' But in so ordering he did it without taking thought
that he ought to find out who the man was and what kind
of a thief be was. 187. Bhanudas said to the officers, ' My
de^h is at hand. Allow me therefore in these my last
moments to see and worship Pandurang.' 188. There were
Bome good men among these officers and they paid respect
to Bhanudas' request. Obtaining the king's permission they
took Bhanudas to the. templa 189. Bhanudas said to the
god. ' Evidently it is because I came to take You away
secretly that You have devised this plan to have me pun-
ished by the king. So be it ! 190. Deprive of life whoever
cranes here to take You away, and enjoying wanton pleas-
ures in this place of the king, remain happily here ! 191.
Was it with this thought in mind, O dark-complexioned
One, that You put the string of jewels around my neck?
And yet as You talked with me tears flowed from Your
eyes. 192. Be it so, and yet to the end of my hundred
thousand births I will never leave you, O Husband of
Rukmini. ' And with these words he lovingly made an
obeisance to the god. 193. The officers now oried> ' Gtet
up! Hustle ! If to begin with, you had not committed this
theft, nothing of this kind would have taken place. ' 194.
With these words the officers dragged Bhanudas outside
the temple. They placed the impaling stake on his shoulder
and applied shendur to his forehead. 195. Numberlras men

1.39

BHAKTAVIJAYA Ch. XLTII 1^5-206

snd women assembled to see the unusual spectacle. They
led Bhanudas outside the oity and hastened to fasten the
sharp stake in the ground.

BHANUDAS VINDICATED
196. As they were about to lift him up on to it to
impale him Bhanudas thus supplicated God, ' Let the very
heavens fall crashing upon me, yet will I remember Thee.
197. Though the seven oceans should unite and overwhelm
me, still I will not leave Thee, O God, my King. I wave as
an offering before Thee this destructible body of mine. 198.
Though the whole earth should go to destruction, and the
five elements be dissolved, yefc aside from Thee, O Husband
cf Rukmini, I need no one at my side. 199. When the
submarine fire shall devour the three worlds. Thou wilt be
my beloved still. ' The Life of the world seeing the deter-
mination of Bhanudas came to his rescue. 200. A most
wonderful, a most strange marvel, now took place. Listen
ye bhaktas, with reverence, to what now happened. The
impaling stake, fastened in the ground, suddenly burst
into leaf. 201. It blossomed into flower and fruit. The
officers of the king went and told him what had taken
place, adding, ' He is a Vaishnava bkakta. Pandharinath
has come to bis rescue. 202. The impaling stake has
turned into a green tree. ' The king listened to the story
told by his servants of what had taken place, and
expressed his great astonishment. 203. He hastened
to the scene and saw the tree with his own eyes.
Remorse now seized his heart and he cried out, 'I have
committed a 'great wrong. * 204. The king then made
Bhanudas an obeisance in love and reverence and said.
* From lack of thought I have done you this wrong.*
205. Without any delay the king took Bhanudas to the
t«mple, and as he saw the image of Fandurang he beoame
choked with emotion. 206. As Bhanudas embraced His feet
the Life of the world raised him up and embraced him.

140

Ch. XLIII 306-216 VITHOBA REINSTALLED

VITHOBA REINSTALLED AT PANDHARPUR

The Husband of Bukmini said to Bhanudas, ' Yoa
hare suffered much because of me. 207. Take me up now
on your shoulder and carry me to Pandharpur. There at
the door of Pundalik's shrine I will dwell for ever.' 208.
Ram Baja now clasped the feet of the god and cried, ' Are
You leaving me, and going away ?' The god replied, ' You
have committed a wrong, though unintentionally it is true.
209. You had performed some good deeds ( in your former
births ) and therefore I remained here with you for these
many days. But I must ^o now. Henceforth keep My form
in remembrance in your heart with love. * 210. Bhanudas
now said to the Husband of Rukmini, ' How am I able to
lift and carry You ? Moreover I have not the kingly
power to collect many men to bear You.' 211. The Merci-
ful to the humble replied, ' I am entirely at your service.
All My powers are now yours, My bhakta.' 21t. With
this the Life of the world assumed a diminutive form and
said to Bhanudas, ' Put me in your deer-skin bag, and take
me along.' 213. Bhanudas went at once for his bag and
placed Chakrapani ( Holder of the disk, Krishna ) inside.

BHANUDAS CARRIES VITHOBA TO PANDHARPUR

Now, let no one who hears this story have doubts

about it. 214. For example, space is of infinite expanse,>yet

as you look into a jar the space there is only as large as the

jar. So the Lord of Vaikunth { Vishnu's heaven ) in love to

please His bhakta became small in size. 215. Or again,

there are many great currents of air, but if one uses a fan

one makes a current of air of the same nature as the others.

So the Husband of Rukmini of His own free will became

subject to His bhakta. 216. Back in the time when

Krishna was an avatar, as Yasboda was churning, her

band grasped him in the vessel, the same who now entered

the little bag of Bhanudas. Why then should one doubt

141

BHAKTAVIJAYA Ch. XLIII 216-227

this story? 217. To one who looks with the eye of
knowledge, He appears to pervade infinite spaces great
and mnaU, even smaller than an atom. 218. So the Lord of
the world, out of affection for Bhanudas, fitted Himself to the
space of the deernskin bag, and Bhanudas carrying it on
his shoulder hastened on his return journey. 219. From
out of this bag the Life of the world spoke sweet words to
his bhakta : ' Blessed is this day, for in it we shall meet
the saints and the other good people. '

BHANUDAS AT LAKE PADMALAYA

220. When Bhanudas arrived at the Padmslaya lake
( near Pandharpur ) he placed the Pervader of the world on
the ground, and with joy in his heart began his bath.
221. Suddenly the Husband of Bukmini in the skin-bag
became great in size, the upper part was on His head and
the lower part was smashed to pieces. 222. When Bhanudas
returned ( from his bath ) and saw what had happened he
exclaimed, ' God supreme ! What is this that You have
done I You have become big again. How shall I now be
able to lift You ? * 223. The Husband of Rukmini replied.
' Go on at once and inform the saints and sadhua. They will
come to welcome me back with loud music of many instru-
ments. 224. And let them place me on My throne in an
auspicious hour this very day. ' In accordance with these
words of Chakrapani ( Holder of the disk, Krishna ),
Bhanudas started on his way.

VITHOBA'S PROOBSSIOK

225. Now by the eagle-platform all the Vatshnaoa
bhnktas were sitting, oppressed with concern. ' Bhanudas
has been gone for many days, ' they exclaimed, * but th«
Husband of Bukmini has not come back. ' 226. Just then
suddenly they saw coming the victorious bhakta, with his
smiling face, calling out, ' I have brought back the Reoliner
on the Serpent Sheshs ( Vithoba )'. 227. Bhanudas embraced

142

C!b. XLIII 227-238 vithoba's arbivaU

the sfdnts and said to them, 'The Husband of Bukmini haa
come as far as the Padmalaya lake.' Hearing this joyfa]
news a]l were delighted. 228. Then with banners and flags
the noble Vaishnaixia went out ( to welcome back the god )
accompanied by the music of countless cymbals and drums.
229. Priests, leaders, men and women, joined the procession
(to welcome the god back). Arriving at the Padmalaya lake
they beheld the dEurk-comnlezioned One. 230. All prostrat-
ed themselves on the ground and then after embracing
the god they put Him, the Husband of Rukmini, on a
chariot and carried Him along in an enthusiastic prooes-
sion. 231. The saints loudly proclaimed His praise.
Dancers danced wildly before Him. Drums and other
musical instruments sounded aloud and all felt joy. 232.
In describing that occasion there are no comparisons that
are sufficient, and yet in that month of Kartik ( Nov-
ember ) the Warkaris (pilgrims) saw that sight with their
own eyes. 233. When at full moon a chariot procession
takes place, that procession is the nearest comparison
that can be made. It was then that Pandharinath thus
passed along in pompous procession. 234. "When the
procession arrived at the bank of the Chandrabhaga, the
leaders among them came forward, bathed the god and
then all started on their way to the great door of the
temple. 235. They took the dark coloured idol from off
the chariot and passing it from hand to hand placed it in
a palanquin. They carried it along to the temple and
there anointed it with the special ceremonies for a wel-
come back. 236. Brahmans repeated mantrait aloud.
Vaiahnavaa sang lustily His praises. The Pervader of the
universe sat now on His throne. Blessed was this happy
day ! 237. With garments, ornaments, adornments and
the sixteen rites they worshipped Him. Offering Him,
dainty food and other offerings they invoked His blessing.
238. Priests made offerings of handfuls of flowers to the

143

BHAKTAVUAYA Gh. XLIII 238-248

god, with loud repetitions of mantras. Saint«, Vaiahnavas
»nd the pilgrims, all felt the joy of the ooossiotu
BHANUDAS APPLAUDED

239. And now the assembled crowd of men and
women praised Bhanudas saying that it was through Him
that the Lord of Vaikunth ( heaven ) had come back to
PandhaiL 240. Some distributed sweetmeats throughout
the city. Others gave feasts of daintily cooked food to
Brahmans. Thus all the dwellers of that sacred city rejoic-
ed in heart. 241. Just as when Raghun&ndan (Rama) came
back to Ayodhya after enduring fourteen years of exile
the people of the city rejoiced, so the people rejoiced in the
same way. 242. As when a mountain becomes dry in a
time of drought, and rejoices when a cloud pours abundant
rain upon it, so all the people of Pandhari rejoiced. 243. It
was as when the clouds rejoiced that they saw the ocean
issuing from the stomach of Rishi Agasti. 244. It was as
when the Spring comes and all vegetation appears beauti-
ful. So was it at the return of the Protector of the helpless
to Pandhari. All the inhabitants were happy. 245. It was
as when life returns to the body and all the senses are
quickened and begin to perform their functions. So it
happened to all the people of Pandhari.

246. As one listens to the interesting story in the
next chapter he will gain faultless victory. Therefore,
O bJuxMas, peacefully gain it for yourselves. 247. As the
glorious Husband of Rukmini increases the glory of His
good saints, so His slave, Mahipati, sings of their noble
qualities.

248. Siva^i ( Peace ) I This book is the Shri Bhakla-
vijaya. The Lord of the world will be pleased in listening
to it. Listen, then, you God-loving pious bftaktas. This is
the forty-thii-d very delightful chapter.

144

CHAPTER XLIY

THE STORY OF BAHIRAMBHAT

Ob9isane0 to Shri Ganeih. Obeisance to the Slayer of

the Kaliya.

MORAL EEfPECrS OP THE STORIES OF THE SAINTS

1. Today among all the sense organs the tongn*
appears to be holy on account of good deeds performed by
it. For in describing the good deeds and character of the
bJiakias of Vishnu all sins flee away. 2. Bringing into
one's imagination the appearance of the saints the very
eyes are purified. By maraly listening to the saints, the
ears are purified without any further strenuous efifort. 3. By
going to listen to the stories of the saints the feet become
holy. And thus in resisting laziness, and sitting listeaiag,
the whole body becomes purified. 4. In making a namaskar
to this book the hands become purified. Touching it with
the head, egotism quickly laaves one. 5. Bowing to the
stories of the saints, the thought of one's self is lost, and
the mind, coming to the state of quietness, enjoys peace.
6. Therefore fortunate hearers should hold in their hearts
intense desire to listen.

BAHIRAMBHAT REPENTS AT HIS WIFE'S TAUNT

In the previous chapter you listened to an intensely
interesting story, 7. how Bhanudas went to Vidyanagar
in bis state of lore and by pleading with the god h»
brought back the idol of Pandurang and reinstalled it at
Pandhari. 8. Listen to another most interesting story.
Bahirambhat lived at Pratishtban ( modern Paithan ). He
was a learned pandit in the six systems of philosophy, and
skilled in the knowledge of Vedanta. 9. Brahmans who
read the Vedas called themselves his pupils. A number of
Brahmans associated theraselvos with him and studied tiic
B. V. n 10 145

BHAKTA.VUAYA Ch, XLIV 9-21

■tories of the Pwanm. 10. AUhough he wa» so great a
personage, he would never go to Tbit the king. At his
own home he maintained a perpetual sacred fire, i>erformed
many holy deeds, and had no sorrow in his heart. 11.
Withoat any desire to ask anything of anyone, the
Brahman carried on the occupation of an ordinary
Brahman. Bathing on the banks of the Godavari river
he performed there his austerities. 12. Then arising in
the middle of the day B^ihirambhat was accustomed to
return to his home. After making his offering to fire and
the gods he used to invite noble Brahmans to dine with
him. 13. After the dinner was over at the third watch of
the day he would read aloutl the Pumnis. Wise people
who were learned in the philosophy of the Vedanta would
ome there to listen. 14. One day while sitting eating
be pHyfuUy referred to his wife saying that she had served
vegetables without salt. His wife heard him say this

15. and replied to him, * You are now sixty years of age.
Why do you wish for a keen sense of taste on your tongue ?*

16. Hearing these words of his wife he felt repentant.
He said to himself, ' Why should I pass my life in vain ?
I must make it fruitful.' 17. Babirambbat at once arose
and made a namaslcar to his wife. He said to her, 'Mother
you have given me a valuable instruction in your love.
18. All the good deeds which I performed in a former
birth have surely now come to their fruitage. Therefore
through the instrument of words I have become possessed
of atrenuous indiflerenoe to worldly things. * 19. Babir-
ambbat thought to himself, ' If now I go straight away into
the forest, they will bring me back through the influence
of others. 20. Still I must plan that my relations with my
own caste should suddenly break su that no one should
question me. ' Such were his thoughts. 21. 'If I should
now become a Sarmyasi, all the Brahmans will worship
me. If I enter into .the highest stage of the order they

146

C!h. XLIV 21-33 BA.HIBA.MBHAT A MUHAMMADAIT

will still pay honour to me as one ahsotbad ia
the eternal Brahma. %t. Those who are in the highest
positions, however, seeing me thus, will spit upon me.
Evil men will seek to dishonour me. This is what oU);ht
to follow on such an occasion. 33. By this happening to
me, my body will become pure. * Holding such repentance
in his heart, he went away from his home.

HE BECOMES A MUHAMMADAN

24. Bahirambhat then went to the houss of a Kazi
( Muhammadan priest ) and he spoke very hunbly to him
saying, 'Take me into your caste. 25. Your Slia^lrvu
speak of making a Hindu into a Muhammadan as a holy
thing to do. Therefore do not hasifcata and maka me like
yourself. ' 26. The Kazi ( Muhammadan priest ) replied,
'Why have you become indiflfarent to-day? Why have
you a sudden change of mind ? I will help you oiSt of
difficulty. 27. You are a learned pandtt. Why do you
wish to come Into our caste ? If you have any desire in
your heart, I will supply it.' 28. Bahirambhat rapliad, * I
have not become one indififarent to desire, bat your way
seems-to be to concentrate on acquiring God. ' 29. Seeing
his determination, he defiled Bahirambhat (i. e., received
him into his caste ). When Brahmans heard of this, all
were full of sorrow. 30. Seeing there was no remedy for
it, however, they finally settled down quietly. There were
some evil thinkers at Paithan who reviled him when
seeing him. 31. Some said, ' There is an evil thought in
his indifference. ' Some said, ' He is possessed of demons *
Others said, ' If we so much as take his name all our good
deeds will vanish.* 32. Still another said, 'His wife
ought not to have spoken to him in the way she did. '
Others said, 'Her luck appears to be unfavourable.'
33. Some said, ' He has a cruel heart. Our wives too
speak to us in the same way, and a great deal

147

BHAKTAYLTAYA Ch. XLIV 33-45

too, but the Idea of indifference to worldly tbings
does not oome into our mind. * 34. Some exolaimed,

* When he had acquired wealth to seottre the welfare of his
family; it was easy for him to think of indifference to
worldly things.' Thus people spoke to one another.
35. Others said, ' He was learned in the Shaqras and he
ought to have become a Sannynsi. Yet he has entered into
the low caste and become a Muhammadsn.* 36. Others
said, * In performint; his religious acts he may have made

• slip in hi<i repetition of fnan/ms* Others rebukingly
said, without thinking, ' Why ara you needlessly reviling
him ? 37. If one has knowledge, adult age, good family
line, abundance of wealth and property, a sun and wife, it
is impossible for him to become indifferent to worldly
things.' 38. In this way some of the people of Paithan
reviled and some praised him. But Bahirambhat, repent-
ant, always lived without fear.

BAHIRAMBHAT A BRAHMAN AGAIN

39. On a certain day, however, the Brahmans were
seated on the banks of the Godavari river. He went to
them and in repentance began to cry. 40. His throat
choked with emotion and tears of joy flowed from his eyes.
Seeing him thus, the Brahmans questioned him. 4l. They
said to Bahirambhat, ' For what purpose did you bee ime
a Muhamraadan ? What good qualities did you find
amongst them, that you should cast us aside?' 43. When
the Brahmans said this to him, he repliad, ' My kirrtm
( fate ) was very powerful, therefore I fell into this thotight-
less action. 43. In order to attain God, I of my own will
became a Muhammadan. But I do not see there any way
of obtaining knowledge of the soul.' 44. The Brahmans
replied to him, ' One's dsliverance is in one's good deeds."
Saying this to him, they consulted among themselves.
45. He was a wise and good man. He became

148

Ch, XLIV 4J-56 BAHiaAMBHAT'S ABOUMBNTS

defiled because of bis k-vma (fate). So now- giv-
ing bim a peaanoe aooording to prescribed rules,
let us ^gain bring Brahmanhood to bim. 46. Tbe
inhabitants of other cities come here to guestiou us
regarding the laws of the ahaatraa. And now why should
we hesitate regarding the daciaion to make him pure ? 47.
After the sewage of villages has united with the Ganges,
it becomes pure. Then if the water of the .Ganges itself
spreads outside, will it be called filthy ? 48. If one belong-
ing to another town has baen defiled in another caste, he
becomes pure by coming to Pratishthan ( nodern Paitban),
then why drive away any good man belonging to this
place 1 1f we do so, we shall be reproached.' 49. Examining
the skaatras, they at once gave him penance. Spending an
enormous amount of money, the Brahmans mads him
pure. 5Q. Now all the Brahmans assembled and eaid to
Bahirambhat, ' Because of your good deeds in a former
birth, you will have a sight of Shri Hari. *

BAHIBAMBHAT'S ARGUMENTS

51. Then all the Mubammadans assembled and
said to tbe Brahmans, ' You have turned a Muham-
madan into a Brahman. Come and tell the king how
you did it. ' 53. Bahirambhat said to them, ' How is
it you mads ma a Muhammadan ? See now the marks of
piercing still appear in my ears. I am doubtful about your
assertions. S3. If a man sees, how can anyone call him
blind? When a man has the strength to walk, no one should
call bim a cripple. 54. If one has pride, it is of no
use to describe him as having been delivered from earthly
bondage. When one can listen by his ears, he should
not be called a deaf man. 55. When sugar is mixed with
intoxicating liauor, its sweetness does not go, so though
you may have defiled me, still marks of piercing by ear-
rings rem&in. 56. I have these marks in ray ear and

14»

BHAKTAVUAYA Ch. XLIV 56-67

while so, you still call me one without marks ( a Muha-
mmadan ). And you are not ashamed of this. ' In this
way he discussed the matter with the Muhamraadans. As
the talk was going on all became wearied. 57. He then
said to the Brabmans, 'Listen to my words; you gave me a
penance and made me a Brahman again. What your law
books on this subject are I do not know. 58. As the foreskin
which they cut (or ciroumcisad) has not come back through
the penance 1 have takea, how is it I have become pure by
applying to it cowdung and holy ashes ? 59. If the nose
is cut off, who will raspect that person ? So these Muha-
mmedans having d* filed me, my Brahmanhood no longer
remains. 60, The full moon makes the moon bright but
the dark spots on it still remain. So although you have
purified me by penance, still the stain of defilement re-
mains. 61. If the barber lets the tuft of hair remain it
will grow; but the ( circumcised ) foreskin does not come
back again. This doubt in my mind is always present
with me. 62. Therefore, I am not aitogather a Brahman,
and you cannot call me a Muhammedan. I cannot be
regarded as of either o iste. 63. As the potter places on
bis wheel a lump of mud, it is not a jar or mere earth.
So it has happened to me.'

BRAHMAKS SILENCED

64. Having listened to his words, the Brabmans
remained silent. They remarked, ' How shall we be able
to remove his doubts ? ' 65. If he <jiet any wise man any-
where, he asked him to tell him who he was, and having
put to him that question he went on. 66. If people said he
was a Muhammadan he would become angry and would
say to them, * You do not know the facts, and in vain you
try to delude me. 67. If I were truly a Muhammadan then
why are my ears still pierced ? Without knowing any-
thing you try to delude me. You speak out of your foolish-

150

Oh. XLIV 67-79 BAHIBAMBHAT'S DOUBTS REMOVKD

nesB.' 68. If anyone said that Bahirambhat was a great
Brahman of Pratisbtban ( modern Paithan ) be sooMed
blm saying, 69. 'You call me a Brahman. If so,
why is the sign of circumcision still there ?' He showed
it to them and all wondered. 70. As he thus questioned
every one he met, he got the name of 'Crazy Bahira.' He
said to himself, 'When shall I meet with a sadguru who
will remove the impression of my doubt ?' 71. Thus
wandering about for many days, he came to the town of
Yadaval. Here Nagnath the spiritual expert lived in the
hermitage of bis sadguru. 72. He was building a great
tf)mb for his Swami. He used in the work some oartt!
made of Sharaffand wood, and placing on them stones ae
big as mountains be hitched monkeys to them in order
to drawthen^.

NAGNATH BEMOVES CRAZY BAHIRA'S DOUBTS

73, When Crazy Bahira saw this with his eyes,
he was astonished and said to himself, ' I am sure he will
remove my doubt, and bring steadiness to my mind.
Bahirambhat now said to Nagnath, 74. ' Tell me plainly
Am r a Hindu or a Muhammadan ? ' Hearing this
seemingly impudent speech, the Saiguru grew angry.
75. He bad his staff in bis hand and he at once struck
him on his head. Bahirambhat immediately fainted and
fell on to the ground. 76. He could remember nothing.
His very life seemed to have disappeared. He had no
consciousness of who he was. There was no more life
in bis body. 77. Nagnath having done this he said to
himself, * I must entirely remove his misunderstanding.
I must remove his doubt and put him on the way of under*
standing himself. * 78. He had a pestle brought by the
liands of his disciples, and had his body pounded by them.
Then having thus pounded his bones and flesh togetbet,
he made a lump of them with his hands. 79. He then made

161

BHAKTA VUiiYA Oh. XLIV 79-90

of ik an image and with his own hands cremated it. All
who looked at the strange doing were full of astonishment.
80. When the fire was out, Nagnath did a seemingly impos-
sible thing. He looked upon it with an eye of compassion.
A living force entered into it. 81. It was a divine body
with all good qualities, such as Yogis enjoy and then sit
contemplating the divine essence. Such a form Nagnath
now saw. Ha felt great joy at heart. 82. The Sadguru
then asked him who he was. ' Bahirambhat, listen to my
words. Tell me quickly who you are. ' 83. Hearing this
(luestion, he thought for a while and then said, ' Doubts
have now disappeared. * Saying this he remained silent.
84. ' If I call tayself a Mubammadan, yet my foreskin
is already there; if I sky I am a Brahman my ears look as
if already pierced. * 85. l^adgtirus teach the knowledge of
philosophy, but who can change the body ? Nagnath did
that which was seemingly impossible and removed his
srreat doubt.

BAHIRAMBHAT OBTAINS SOUL KNOWLEDGE

86. Nagnath placed his hand upon Bahirambhat's bead
and gave him the instruction needed to make him his
disciple. He became at once a knower of soul and set him>
self to the worship of Hari. 87. Bahirambhat full of
joy exclaimed, ' Blessed is the sadguru Nagnath. He has
given me another birth without a moment's delay. 88.
There are a great many gurus with the knowledge of the
soul who can remove births and deaths; but they certainly
osnnot change the body, for the action of karma cannot
be resisted. 89. Bringing the image of Pandurang into
their minds, a great number of bhaktas worship him.
Kamdev caused the stone idol to eat and this seems most
strftnge. 90. Everywhere the people speak of the illusory
nature of Maya, and in distress they show themselves v«ry
brsve. But Eabir killed bis son and this seems moat

152

Ch. XLIV 90-99 OOSOLUaiOll

strange, ftl. Old men can teaoh young men knowledge in
many forms of the Vedas and the Shantra3, but in causing a
buffalo to repeat the Vedaa Dnyandev did a most wonder-
ful thing. 92. Blessed is Savata the noble bhakta who
when Pandharinath came to him to be hidden, with bis
own hand he ripped himself open and hid Him in his
heart. 93. Thus the God-loving bhaklas of Vishnu seemed
to be greater one after the other. No one understands
properly their glory by which Krishna, who is dark as a
cloud, is made subservient to them.*

94. Qoing now back to the story. Nagnath mani-
fested his mercy and Bahirambhat arrived at an under-
standing of his soul. 95. Then going at once to Pandhari
he looked upon the sagun form of Krishna. Full of lovs
he danced with love in the kirtans. 96. It was the same
Bahirambhat who made a Marathi commentary on (he
tenth Skandh of the Shri Bhagavata, and pious men listening
to those loving and priceless verses become happy. 97.
Bahirambhat finally composed many padaa and other poems
and the moment one listens to them, sins flee away. 98.
Listening to the fame of God's bhaklas, all the duU-mlnd-
ed become purified. Mahipati therefore pleads with his
hearers to listen with love.

99. Swasli (Peace) ! This book is the Shri BhaMamjaya.
In listening to it the Lord of the world will be pleased*
Listen then, you God-loving, pious bhaklas. This is the
foity-fourth very delightful chapter ; it is an offering to
Shvi Krishna.

lS:i

CHAPTER XLV
EKNATH

Obeisance to Shri Oaneah. Obeisance to the Son of Devaki.

SALVATION THROUGH LISTENING TO THESE STORIES
1. Listen now, O hearers, to the following delightful
«iory. As one listens all the sorrows of this earthly life
disappear, full reason is impressed on one's heart, and
peace and joy are within one's reach. 2. Without per-
forming any of the means of the Yogis, without having
to go wandering to bathing-places, if anyone gives
his mind to listening to the stories of the saints, he
ean obtain Vaikunlh (heaven). 3. Although one may not
have much knowlsdge of the SAa«/ra9, and though the condi-
tion of being indifferent to worldly things does not come
to his body, still in giving his love to the singing of
(he praises of Hari, he is purified immediately. 4. These
who cannot perform the regular religious duties, those
who cannot keep in restraint the tongue's desire, even
they, remembering and repeating the name of Rama, be-
come as God Himself. 5. Those who are naturally misers
and whose affection for their families has especially in-
creased, even those, if they listen to these stories of the
saints, turn to repentance. 6. Just as a bar of iron that
has become rusty changes the moment it touches the parts
( touchstone ), so the moment there is a taste for the stories
of the bhaktas the ignorant are visited with sound reason.
7. If one has a store of former good deeds, then only will
he have a delight in these stories. But other poor fellows,
who are without good deeds laid up in former births, they
are hindered in every way by wrong thoughts. 8. Therefore
yoo God-loving, pious people, you seem to me to be im-
mensely fortunate. Like royal swans you enjoy the delight-
ful stories ( of the saints ).

164

Oh. XL V 9-21 BKNATH VBITSJANARDAN

THE BIRTH OF EKNATH

9. In a previous chapter (43) hearers have listened to the
supremely purifying and beautiful story of how Bhanudas
brought back to Pandbari the image of Pandurang. 10. The
son of Bhanudas of noble qualities was named Chakrapani.
He was a supremely pious and wise Vaishnava, always
engaged in the worship of HarL 11. His son was Surya-
narayan who shone by the glorious light of hi-i knowledge.
His beautiful wife was named Rukminl 1%. She gave
birth to a son and his name was Eknath. He was in fact
a world-f/MCM. Listen to his history. 13. Day by day he
grew and was soon invested with the sacred thread. His
mother and father were exceedingly devoted to him.

KKNATH VISITS JANARDAN

14. There was ona there by name of Janardanpaat,
an exceedingly wise man. He was accustomed to have
a manifestation of the god Dattatreya. It happaned on
A c<:rtain day that Eknath went to visit him. 15. Plac-
ing his garments on his head, he went and with reverence
bowed to him. When Janardanpant saw him at that time
he was much astonished. 16. He said to Eknath, 'To whom
do you belong ? Why have you come here ?' So Janardan
addressed him and asked him for his history. 17. 'You have
evidently sulked and leaving your mother and father have
come here to me. You must tell me the truth without any
hesitation of mind.' 18. Then joining his hands together
palm to palm, Eknath replied very humbly. He said, ' I
am a Rigvedi Brahman's son. I have come here to see you.
19. 1 am not irritated against my mother or father, but I
felt a sense of repentance in my heart. But the love of
this earthly life has become part of me. My mind is in
trouble by lust and anger. 20. I constantly see in me the
love of things, desires, hypocricy aud pride. TheMfare
I have come to see you with a sense of love. 21. Now my

15a

BHAKTAVIJAYA Ohu XLV U-41

only desire is that I may always remain with you, and
that I may serve you day and niglit with reverence and
delight. 22. I am a sinner and have come to you as a
suppliant. O mother Sadyuru, receive me. ' Thus speak-
ing be grasped Janardan's feet with reverence. 23. Listen-
ing to these words of Eknath, Janardan was much astonish-
ed. He said to himself, ' He seems to be small of age, but
his great knowledge seems beyond comparison. '

EKNATH'S SBBVICE OF JANARDAN

24. Janardan then gave him his assurance that he
should not fear. He said to him, 'You may remain with roe
with great pleasure. ' Hearing these words of Janardan,
Bknath felt great joy in his heart. 25. Just as Vyas,
when he fell in deep doubt, felt happy at the sight of
Narad Muni, so by the assurance of Janardan, Eknath's
mind was pleased; ?.&. or as when Brabmadev met God
in the form of a swan he felt a sense of peace, so by the
assurance of Janardan the heart of Eknath rejoiced. 27.
He continued constantly in the service of his Swam. He
was alert for his service day and night. He left nothing
lacking. He held his guru in high reverence. 28. When
Janardan at night went to retire, with hia own bands
Eknath sat massaging his feet. And when he fell into
sleep he would not arise from his place. 29. Collecting
together all the materials for the pansupari and with his
own hands putting them into shape, he would make the
request to Janardan and with love put it into his mouth.

30. In order to rinse out his mouth he would bring and
place a spittoon before him. With his own hands he would
help him to bathe and give him the materials for worship.

31. Whenever Janardan asked for perfume, rice, flowers,
and sandalwood paste, light and incense, he would
immediately bring them to him. 32. Whatever Janardan
l«ft on bis plate Eknath ate with great love. Thus he

156

Oh. XLV 32-43 EKNATH AS A BOOK-KSXPSR

served him for many days, always doing it with love
33. At night Janardan had a cough and hile and he spat
into the spittoon. Sknath used to take it sway and
privately drink it with love. 34. With his own hand he
used to maVe clean the place to which Janardan used to
retire. So Eknath gave himself up always to the bhakti
of his guru.

JANARDAN'S ESTIMATION OF EKNATH
35. Janardan seeing this was much astonished. He said,

One should not call Eknath a man. He is superior to all
the bhaklas who fallo>v a guru.' 36. Seeing him sitting by
himself one day Janard vn graciously asked him, ' You are
Bsrving me here wilhout your father and mother knowing
of it. 37. You saem as one indifferent to all earthly
things. At youp home, however, they are in need of gar-
ments and food. 'Both your parents are aged and both
are deeply concerned for you.* 38. Knowing this
Janardan used to send to their house garments and food.
When the parents heard the news of their son they were
comforted.

EKNATH AS A BOOK-KEEPER
39. Janardan then thought to himself, ' I must
i^ive him some special service. ' He then requested
Bknath to keep his accounts in the account book. 40.

If you are efficient in this you will lea'n all kinds of
knowledge.' Assenting to this he made his bow and
said, ' Siuami, your command i§ my authority.* 41. So
without any failure in his service he always kept his
accounts. Janardan said to himself, ' He is an exceed-
ingly clever boy. I understand him now. 42. So by
some means I must turn his mind to divine knowledge. *
So he called Eknath to him and said to him, * Show me
your accounts. 43. Look over your day-book and ledger
and then show me the account.' Saying that he would do

157

BHAKTAVUAYA Ch. XLV 43-57

80 he embraced his feet. 44. After having completed his
regular service, at night he filled the lamp with oil. He
then found that he had made an error of one pica and he
sat and attempted to find it. 45. But he could not find
the error. The account would not balance. Then
oonoentratinR his mind upon it, he sat hunting through
and through the account. 46. He did not sleep even for a
moment, nor even consider the weariness of his body. Al-
though he was extraraaly t'liraty, he would not drink any
water. 47. He said to bi.nself, ' If I should partake of
some food and drink wa'er, then I shall feel slaepy and
feel lazy. Then what shall I say to ray guru ?' Thus he
thouglit to himsalf. 48. Whan Janardan awoke and look-
ed all round, ha did nut see E^nath and was much aston-
ished thereby, 49. Ha hunted for him, and in another
room Eknath sat looking over the account to find out the
missing one pice and was constantly adding oil to his lamp.

JOY AT MISTAKE FOUND OUT

50. Just then the account balancad and Eknath
was full of joy. He clappad his hands together without
anyone being near him. 51. Janardan stood there looking
at the amusing sight. He then came up in front of him
and asked him. 5:2. The sadyuru said to Eknath, 'What
is the wonderful thing which makes you rejoice and laugh ?*
53. As he heard these words he looked up and then imme-
diately standing he bowed to him with reverence, 54. He
said, ' As I was looking over the account I found an error
of one pice, and having just now balanced the account I
am very happy in my mind and 55. I laughed. ' Hearing
these words Janardan was full of astonishment. 56. The
sadguru then said to Eknath, 'Just as your mind was
fastened on the pice, so if it is absorbed in the feet of Shri
Krishna then you will arrive at your own good.' 57. Hear-
ing these words of his guru he immediately felt repentant

158

Oh. XLV 57-67 RKNATH'S BLE8BBD DAT

at heart. He replied, 'This was the very desire I have had>
give me your commaad, O Swand.'

BENATH'S BLES^D DAY

58. 'Blessed is this day. I have received your instrao^
tions through your graoiousness. You have separated
me from the evils of maya and wiped away my
desires for this earthly existence.' 59. Then taking
his pan he placed it at the feet of his aadguru. He
then explained the way in which he had written bis
account. Let good people listen to it in love. 60. 'This
human body is as it were the principal of the current
year. During the last year was the resuU of a former
act. The page of lo\re is in one's heart. A great
deal was expended in performing one's duty. 61.
Having rejected all idea of fruit as a reward^
I am brought near to my Suximi, and without my knowing
it will be offered to God. 62. I have submitted this inter-
esting account of my regular service. It bears the signa-
ture of the sadguru and that shows the account is rightly
balanced. 63. And now bringing forth for clearance this.
human body its balance as ignorance is acquired, and have
devoted myself to your feet gladly turning from all
business relations. 64. You are the Swami of the thtift
worlds. My business relations have been with you. I km
now delighted with the name of Krishna through your
grace. 65. Soham ( I am He ) has been given me by you
and I bow to it with my head. I have received an un-
limited amount of garments of love. 66. I have received
the pansupari of mukti. With it all the distress of the dis-
eases of this earthly existence have been turned away.
Then going to the city of final absorption I occupied the
bastion of the supreme Spirit. 67. I have submitted at
last to my Swami the revenue in the form of my experi-
ence. By the association of the good I have been able^to

159

BHAKTAVIJAYA Ob. XLV 61-79

coJieot Ibe revenue in anears, and so 1 haTe reoelTed the
)reoeipt of bhakti. 68. I must bave done some good deeds
in a fonner birth, when I started in with this business of
the name of Bam^. ' Saying these things to Janardan he
bowed prostrate at bis feet.

EKNATH AS JAKARDAN'S DISCIPLE
69. Janardan hearing him say this was astonished.
He said to himself, 'I see that he has the authority to rece-
Ire instruction for making htm my disciple.* 70. Then
raising Eknath up, Janardan embraced him with graci-
ousness. He taught him the saving manfra of ' Rama
Krishna.* 71. Placing all his faith In this he obtained the
saorsd means for the supreme spiritual riches. Then in bis
love in the kirtana he sang of the good deeds of Hari. 72.
After the gracious deeds of his sidguru there was no lick
In his service to him. Day by day he became more and
more devoted. 73. Seeing his determination Janardan
said to himself, 'Who can call him a man? In order to
save the universe he is the complete avatar of Vishnu. '

JANARDAN THINKS TO MEET EKNATH WITH DATTATBEYA
74. After this Janardan looking with an eye of com-
passion, thought of giving Eknath a sight of Sbri Datta-
treya and communicated his secret thought to Eknath.
75. Janardan said to Eknath, ' I will cause you to meet
the god Sbri Dattatreya. But let your mind be without
fear when you see Him. You need not fear at all. 76.
He appears in all sorts of forms. He now and then changes
His form. He assumes just the very form at which the
ignorant people revile. 77. But embrace the feet of the
person with whom I shall talk. Then having embraced
Him, hold the Sadguru to your heart. 78. If He gives any
favour, eat it then and there with love. * As Janardan
gave Eknath these instructions he grasped him by his
feet 79. Elcnaih replied to him, * This has been my wish

160

Oh. XLV 79-91 EKNATH MEETS DATTATRBYA

for a long time. It has been in my mind but I did not
wish to overstep the limit my Swatni had set by speaking to
him about it. 80. Now, however, with your own lips you
have given me the assurance. So fulfil today my heart's
desire and give me a manifestation of Dattatreya. ' 81.
Recognissing thus Eknath's earnest wish he took him into
the jungle. Suddenly there the Son of Anusaya (the god
Dattatreya ) appeared to meet them. 82. Janardan then,
said to Eknath, ' Recognize now my Swam. '

DATTATREYA AS A MUHAMMADAN FAKIR
Suddenly a Muhammadan sitting upon a horse came
there. 83. At such a form Eknath became frightened.
He said, 'He seems to me to be a real Muhammadan. What
you say to me seems to be untrue.' 84. He had a broad
forehead and bloodshot eyes. In His hands were weapons.
Riding upon a horse he came near to them and dismount-
ed. Janardan then bowed to him. 85. In the language of the
Muhammadans the son of A.nusaya began to speak with
Janardan. Eknath seeing this was full of astonishment.
86. The sadpam then said to Janardan, 'I am hungry;
let us eat. ' He then prepared various kinds of dainty foods
and exhibited a wonderful sight. 87. In a jewelled
golden plate six sweet juices were served. Janardan sat
close to Him and the two dined together. 88. The mdguru
then said to Janardan, ' I see a boy over there; call him
here to eat with us, if you are so pleased.'

EKNATH DOUBTFUL
89. At this Eknath had a doubt in his mind and he said
to himself, 'How can I eat the food of a Muhammadan?*
So he ran away a good distance. 90. Just then Dattatreya
became invisible and Eknath was astonished. Placing
his head at the feet of his sadguru he questioned him with
love. 91. He said to him, ' Who was that Muhammadan
who oame here in our midst?'
B.V. nil 161

BHAKTAYUAYA Cb. XLV 91-102

JANAEDAN REMOVES EKNATH'S DOUBT
The ofcher replied, ' You did not reoognize Him
by His characteristics. He was the Son of Atri
( Dattatreya ). 93. Although many means are devised,
still no one is able to have a manifestation of Hira. You
met Him here without effort, and wrong thoughts came
into your heart. 93. As an unfortunate man was going
along the rbad he suddenly came upon a wish-tree, but
be ran away from it, and so you have thought about Him.
94. Or as when a pearl should suddenly fall upon one's
hand, and having no good fortune he should close his eyes,
so it has happened to you. 95. If the ocean of nectar
appeared, one could even strike the god of Death with a
stick, but the Son of Anusaya cannot be seen by any
common person. 96. Although sitting upon spikes is a
difficult task, still even that can be easily accomplished,
but a manifestation of Dattatreya does not occur to men,
yet you bad the opportunity without effort. 97. Secrets of
human beings can be known even without their telling them,
but the seemingly impossible thing is the sight of the Son
of Atri, O Eknath. 98. By special effort you may be able
to bathe in the seven oceans, but the sight of the sadguru
can only happen through good fortune. 99. One does not
know the future, yet for once one may know it; but it
is not any one that Dattatreya comes to meet. 100. You had
the opportunity of meeting Him without any effort and you
needlessly had the doubt; but in the future there may be
another opportunity of seeing Him, so be on your guard. '

EKNATH'S ARGUMENT

101. To this Eknath replied, 'I call myself your disciple,
but if 1 try to fasten my mind on any other object, wrong
thoughts arise in it. 103. Know that an infant is in the
heart of its father; therefore a grandfather naturally
loves his grandson; so if I hold my head at your feet,

162

Ch. XLV 102-115 DATTATBKYA MAMIFKSTED

Dattatreya will be pleased with me. 103. So long as
a flower clings to the stem it will naturally receive the
sap from the roots, so if I give my attention to you, Dat-
tatreya will without effort on my part meet with me. '
104, Thus talking with his sadguru both hastened home.

MANIFESTATION OF DATTATREYA

On a certain day Janardan said to Eknath, 105.
' Let us go into the jungle today for your sake. Then
I will cause Dattatreya to appear to you, though I do
not know in what form He will appear. ' 106. Saying
this to him they went quickly into the jungle. There
Dattatreya suddenly appeared in the form of a Muham-
madan Faldr. 107. Maya ( the primal force of the uni-
verse) had taken the form of his wife. The wish-cow
appeared as a she-dog. Seeing this form Janardan rejoiced.
108. Going forward he made a namaskar and embracing
him they talked to one another. 109. In the Muhammadan
language the Son of Anusaya said to Janardan, 'I am very
hungry, let us eat together at once." 110. On producing an
earthen vessel with His own hands he himself milked the
she-dog. Crumbling the bread in the milk, the two sat
together to eat. 111. The sadguru said to Janardan, ' Who
is that whom I see over there ? Invite him and bring him
here to sit and eat with us. *

EKNATH'S HESITATION

112. Hearing these words Eknath felt hesitation. 'Why
he seems clearly to be a fakir. How shall I do that which
is not lawful ? ' 113. Janardan made signs to him, ' Now
by the instructions I formerly gave you, you have now met
that sadguru. Take His favour and go." 114. But Eknath
still hesitated in his mind. He came near to the fa/dr
With fear. He said, ' I will not stay close to yoa, but give
me at once the favour. * 115. Then Janardan in his lova

163

BHAKTAVUAYA Ch. XLV 115-128

gave him a mouthful of what was left. He ( Eknath )
bound it in his garment and then sat by himself. 116. As
soon as the dining was over Dattatreya said to Janardan,
' Who is that boy over there ? Tell me. '

dattatreya's blessing

117. Janardan then called Eknath and placed him at
His Swami's^ feet. He gave him His blessing and spoke
to him in words of promise. 118. ' This boy will
explain clearly in Marathi the deep, secret meaning
of the Shri Bhagwat which Vyas has written as the
sabstance of the Vedas and the Shaslras. 119. He will
compose a delightful book as the Bhavartha Ramayana.
In hearing it, all men will be saved. 120. He will also
sing with love in his kirtans of the supremely wonderful
deeds of the life of Shri Hari composed in many padas.
These will save the sinner by merely being listen-
ed to.' 121. Giving him this promise he placed his hands of
assurance upon his head. Then without a moment's delay
He became invisible. 122. Janardan said to Eknath, 'You will
now be satisfied with what has occurred today. Tell me
where you have placed the favour which He gave you ? '
123. Eknath said in reply, ' I threw away that morsel. '
Janardan then took the pansupari out of his mouth and with
his own hand put it into Eknath's mouth. 124. Then taking
Eknath by the hand they came home quickly. They did not
forget each other, just as the mother does not forget her
child. 125. A mother does not forget her infant ; the hearts
of both bore witness to this. In that way both Eknath and
Janardan were truly of one heart. 126, A lamp and its
ligbt,gold and its brilliancy, fluidity and water are without
distinction, 127. The sun and its rays, moon and coolness,
the wind and motion, between these there are no distinc-
tions. 128. The ocean and its waves although diflferent
In appearance are but one, just as nectar and its sweet

164

CJh. XLV 128-139 EKNATH RKTTJRN8 HOME

juice live together. 129, Just as attentiveness and listen-
ing, or the earth and its solidity, spiritual philosophy and
the quality of goodness are different in name only; 130. so
Janardan and Eknath, though two different names still,
did not forget one another. Like dear and near relatives
they felt distressed at each other's absence.

JANARDAN SENDS EKNATH BACK HOME
131. It now happened on a certain day that Janardan
after thinking over the matter said to himself, ' It does not
seem right that I should now accept his service.* 132.
Janardan then said to him,'My command is your authority.
Now go toPratishthan (modern Paithan) and live there as a
householder. 133. Show to the people by example the way of
bathing, devotions, worship of God, worship of fire and so
forth, how to worship uninvited guests and how to per-
form the regular and the occasional religious practices. 134.
Though you may become skilled in the knowledge of the
soul, never leave the doing of good deeds. After you have
crossed over a river, why destroy the ferry boat on which
you came ? 135, Even if you feel in your mind that some
duty of yours is not correct, still you must carry it out as a
popular custom, then having done it according to prescrib-
ed rules, leave it to God.136. If you accept these words as
an authority you will make the Husband of Rukmini plea-
sed with you. 'Janardan then placed his hands upon Ek-
nath's head and Eknath started quickly for Pratishthan.
137. The sadguru's words are full of authority and there is
no superior means to that. Knowing that this is the secret
of e«n«-worsl;ip he did what others could not have done.
' EKNATH A^ A HOUSEHOLDER
138. Then going to his home he bowed to his aged
parents, who seeing their son felt great comfort. 139. Here
he bathed and performed his devotions, his worship of Qod
and the service of his mothn and father. According to

165

BHAKTAVUAYA Ch. XL V 139-150

the prescribed rules he began to live with his wife at the
personal spring-time. 140. He made no request of anyone*
He did not regard anyone as great or small. Whatever of
animate or inanimate things he saw they all seemed to
him to be Janardan. 141. There was an old idol of Pandu-
rang at his home which he worshipped with love. As he
was told to do in the scriptures so he worshipped it.
142. With reverence he offered to it many kinds of flowers,
sandalwood paste and many fragrant substances, incense,
liUht, the platter of lights and food. 143. With a handful
of flowers and hymns of praise he used to go around the
god. making to it a prostrate TiamosAxir, and with repentance
in his heart would plead for God's mercy. 144. ' Victory,
victory to Thee, Purifier of the sinner, Saviour of the
world, Dweller at Dwarka, Husband of Eukmini, Helper of
the helpless, compassionate One, Lord of all, Pandurang.
145. I come as a suppliant to Thee with exclusive devotion.
Therefore I bow before Thee.* Then taking with him a
favour of tulsi leaves he drank the water in which the idol
had been bathed. 146. Taking Brahmans into his dining
line he used to dine with them in love. At the third
watch he used to listen with reverence and good devotion
to the reading of Furanas. 147. At night he started a
Harikirlan. Pious people assembled to listen to it Hearing
the words of Eknath men and women became absorb-
ed. 148. Through Janardan's favour he Composed verses
in a happy language. As saints and good people listened to
them their minds felt great joy.

KAMA'S COMMAND TO COMPOSE MARATHI BAMAYANA

149. As Eknath was asleep one night Shri Raghunath
( Rama ) came to him in a dream and said to him, 150.
* The Bamayana composed by Yalmiki is in Sanskrit and
its deep meaning is not understood by people. Therefore
make a commentary in Marathi and give its contents to

166

Ch. XLV 150-162 THE BHAVARTHA RAMAYANA

men.' 151. As soon as he saw this in his dream he be-
came at onoe awake. Regarding that command as his
authority he began the Marathi version of the Bamauana.
152. Choosing a favourable day he began to search the
seven chapters. As he brought the meaning of it into his
mind he became absorbed in it. 153. He thought to him-
self, * The meaning of this is deep. How can I put it
into Marathi ? Still by the mercy of Janardan I will
compose the book as best as I can. ' 154. He began the
Bdlkand [ the chapter dealing with Bama's birth and child-
hood ] and composed verses of praise in the first chapter.
Worshipping the feet of Qanpati and Sarasvati he then
praised the sadguru. 155. Praying to the saints and good
people Eknath began his book. With good devotion he
did the composition, therefore it was called the Bhavartha
Ramayana. 156. Shri Raghunath ( Rama } sitting upon his
lips caused him rightly to compose the book. Eknath
became a mere instrument which all His holy bhaktaa
know.

A REVILING NEIGHBOUR

157. There was, however, in the city a certain
citizen who was always reviling him. He would remark,
' Why has Eknath made a Marathi commentary on the
Sanskrit ? ' 158, There were other pious ones, lovers of
Ood who called his poetry delightful. Aa soon as they
listened to it all troubles of their hearts disappeared.
159. Now it happened one night when Eknath fell asleep
that the Husband of Janaki(Rama)cametohimin a dream
and said to him, 160. ' Put aside your drowsiness and sit
writing the Ramayana. I am fond of the delightful
language spoken by your lips. ' 161. The Lord of Ayodhya
got for him pen and paper. When he awoke he did not
see Shri Rama. 162. Repeating the names of Raghunath
( Rama ) he sat writing the Ramayana. Just then a seem-

167

BHAKTAVUAYA Ch. XLV 162-174

ingly impossible thing occurred. Listen to it with love,
O good people. 163. While writing of Maruti going in
search of Sita, Eknath lost all consciousness of body
and be had no thought whatever of himself. 164. As he
was writing the passage where Hanuman flew from the
mountain Mahendra he experienced the same thing as
Maruti. 165. With love in his heart Eknath started to
fly. It was the middle of the night and he fell into tho
yard of a neighbour. 166. The citizen becoming awake
looked into his yard and there he saw Eknath lying in a
fainting condition. Seeing him thus he was full of
astonishment. 167. Taking the page in his hand and
reading it he understood what it all meant. He said to
himself, ' It was with love that he began to fly.' 168. The
citizen questioned him, ' How did you come here and fall
to the ground ? ' He had no consciousness of body, there-
fore he did not speak. 169. Seeing this condition of
Eknath his mind felt repentance. He said to himself,
' In vain I have reviled this avatar Eknath. ' 170. Then
taking Eknath on his back he placed him in his house.
Eknath (became awake in a moment and then continued
writing.

REVILER INTENDS TO BECOME EKNATH'S DISCIPLE

171. The citizen made a namaakar to him and then
went back home. There he determined that he would take
instruction from Eknath and become his disciple. 172. When
one sees an exceedingly wonderful miracle which creates
reverence, that is not pure devotion; it is rightly called
hypocrisy. 173. One knowingly makes a god of the porta
(touchstone) and worships it in the shrine with the sixteen
materials for worship; still such reverence on the part of a
bhakla can only be called hypocrisy. 174. If one oiroum-
ambulates tbewish*cow after seeing the wonders performed
hf her, the pious and the Qod-loving bhaktaa understand

168

Ch. XLV 174-187 EKNATH AND A REVILBR

the secret of this devotion. 175. After the wish-tree is
recognized, those with desire give it water. K anyone calls
them obliging, good men should not consider it as true.
176. So having first reviled the saints, and then having
seen a miracle, reverence is aroused ; still he must he
called a hypocrite. There is nothing else that can be
said. 177. When relatives have acquired wealth the
evil-minded pay them respect. But remembering their
past dishonour they do not feel well. 1 78. So this citizen,
having first reviled and then having seen a miracle,
came as a suppliant. Eknath remembering his past his-
tory, saw that it was hypocrisy.

EKNATH AND THE REVILER
179. One day Eknath was sitting in his house and
that citizen came to him and made a request. 180. He
said to him, ' O Swami, I did not know your power and
therefore in vain did I revile you. And now with rever-
ence in my heart I have come to your greatness. 181.
Place now your hand upon my head and give me the in-
struction that will make me your disciple. ' Eknath hear-
ing what he said remained silent* 182. ' Not seeing in
him authority to become a disciple, how can I make him
a disciple ? In a ground that can never bear fruit one
should never sow seed. 183. One should not give his
daughter in marriage to one whose family line has no
place in the world. Seeing a broken jar, one should not
fill it with water.' 184. Speaking thus to himself, Eknath
gave the man the reply, 'After searching out some one
worthy of you, have reverence for him.' 185. As he said
this to him he would not listen at all. He said, 'I will take
no instruction from anyone except from you.* With that
he fell at his feet. 186. On account of his importunate
urging Eknath outwardly said to him, ' Tomorrow is an
auspicious day. Bathe first and then come to me.' 187. As
the <^itizen arose and went home Eknath sat thinking over

169

BHAKTAVUAYA Cfa. XLV 187-198

the matter. He said to himself, ' I should not give instruo*
tion to a lazy man or a miser.' 188. The next day after
having bathed Eknath came to the temple. He said to the
people at his home, ' Do not place any water here for
worship. 189. Although I might call for some one, let no
one give me an answer.' Then making this resolve of his
own he sat worshipping mentally.

THE REVILER TESTED

190. Just then the citizen having bathed came into the
god-room. Here he saw Eknath sitting in contemplation,
repeating the names of Krishna with his lips. 191. Eknath
thought to himself, * I must put him to a test. If he is really
a hypocrite, I should not give him the instruction.' 192. Call-
ing aloud to the people in his house he said,' You have not
placed here any water for worship. What is the reason for it
today ? • 193. Then he called out to them to bring it quickly.
Still no one in the house gave him a reply. Then Eknath
suddenly arose. 194. Taking a vessel in his hand he said,
'There is no one here to give me water,' So he went him-
self into the house and brought the water. 195. Thus
testing the man, Eknath again sat worshipping the god.
He said to himself, ' He is still a reviling and a lazy
person, so I must not give him instruction to make him
a disciple. 196. He who will not give Gtod water that
costs nothing, how will he later on do Him service ?
He who will not make a namaskar to an earth-god
( Brahman ), will not give him a meal of dainty food.
197. He who will not tell anyone the way, how can
he give him a lodging in his hoase ? He who will not
give a seat to a guest, he will not bind a turban on his
head. 198. So one who will not bring water that costs
nothing, of what use will he be in the future ?' With this
thought in his mind he continued worshipping Shri HarL

170

Oh. XLV 19dHB06 THE HYPOORITB

THE BEVILER PROVED A HYPOCEITE

199. The citizen then ssid to him, 'Plsoe your hand on
my head.' Eknath said, ' The auspicious time has passed,
and I do not see any time after that.' 200. Listening to what
Eknath had to say, the citizen returned to his home and
Eknath felt very satisfied in his heart. 201. He said to him-
self, * Why do I want a disciple who is a hypocrite ? It
is necessary to discard all hindrances and worship the King
of Fandhari. 202. What need has the infant son of
Janardan for a band of disciples ? I fear it will only
make me proud.' 203. Thus filled with the spirit of indiffer-
ence to earthly things Eknath continued to worship.

In the next chapter we shall hear of how the god Shri
Krishna came from Dwarka and entered into Eknath's
service personally. 204. The hearers who listen to that
story will find it sweeter and sweeter. Then all the
discomforts of the diseases of this earthly existence will at
once fiee away. 205. Mahipati again and again pleads
with his hearers to give their ears to the story with love,
and let their mind be attentive.

206. Stoasli (Peace ) ! This book is the Shri Bhaklavijaya,.
In listening to it the Lord of the world will be pleased.
Listen then, you God-loving, pious bkaktas. This is the
forty-fifth deeply delightful chapter.

in

CHAPTER XLAl

SHRI KHANDYA THE BRAHMAN

Obeisance to Shri Oanesh. Obeisance to the Slayer of demon

Dhenuka.

THE STORY OF SHRI KHANDYA GIVES PEACE AKD

SALVATION
1. The sea of nectar has come with full tide today.
One might speak of a treasure of divine knowledge as
having been opened, or as the beaatiful light of the sun
having appeared in the heart of the hearers. 2. Or we
may speak of the secret things of pure knowledge suddenly
falling upon the ear, or of having obtained today through
good fortune the seed that produces the highest form of
salvation. 3. Or we might think of this as a chief mantra,
a storehouse of blessing, as having come today by means
of good fortune, or we may regard it as the thought of
indifference to earthly things received in listening to the
story of the bhalctas of God. 4. Or we may think of it as
the happiness from peace, or as if there has sprung up a
sprout of the vine of right thought, or as the joy of happi-
ness appearing upon this round earth. 5. Or we may view
this story of a saint as the desireless state of being
indifferent to earthly things, or as creating love for all
creatures, or as creating love and affection, 6, Or it may
be called the home of final deliverance, or again the love
of happiness from fcjr/aws, or we might think of it as the
appearance of a pure wish-tree, or it can be called an
accomplishment without a desire.

* SHRI KRISHNA COMES IN THE FORM OF A BRAHMAN
TO EKNATH
7. In the preceding chapter Eknath tested the citizen
• For a version of the same story from the Bhaktalilamrit see
2No.a of the Poet-Saints of the Maharashtra Series, page 156.

172

Oh. XL VI 7-17 KRISHNA AND BKNATH

and sent him home. He appeared black like brass does
when placed in a furnace. 8. When gold is tested on the
touchstone the lacquered one appears' as inferior. The
expert then discards it as unacceptable to him. 9. The
singing of a prostitute may ba exceedingly beautiful, but
those indifferent to earthly things do not give their minds
to it.Holy men will not accept the yearly royal gifts. 10. A
skilled housekeeper picks only one kernel and thus tests
the whole boiling rice. So when Eknath asked the citieen
for some water he recognized his laziness.

11, With the sixteen materials for worship Eknath
continued to offer his offerings to God with feelings of
reverence. He had nothing else to gire, this the eagle-
bannered One understood. 12. He thought to Himself,
' Eknath loves dearly to worship Me. His love for Me is
greatSo I will at once go to him and help him 'to accom-
plish his purpose.*

13. Thus speaking to Himself, the Lord of Dwarka took
the form of a Brahman. This infinite One came to Pra-
tiahthan and questioned the people. 14. He who is the inter-
nal Wit nesser. He who is a cloud of intelligence, Dweller in
the universe and the Life of the world, He asked where the
home of Eknath was, although in his own heart He knew
where it was. 15. He said to the people, ' Show me the
house of that noble Vaishnava who devotes himself with
exceeding reverence to the worship of Shri Krishna and
who continually gives feasts to Brahmans. ' 16. The dark
oomplexioned One having thus spoken, men and women
pointed out to him Eknath's house into which He then
entered and made him a namaskar.

KRISHNA A MENIAL

17. The Life of the world said to Bknath, ' I am a
Brahman from another country and without protection.

173

BHAKTAVUAYA Cb. XLVI 17-28

Having heard that you are constantly giving food
to Brahmans I have oome here. 18. So give me gar-
ments and satisfy my hunger with food and I will then
remain here constantly and do what you ask me to
do without giving js^ay to any laziness in my mind.'
19. Eknath then askSd Him, ' Where is Your home ? And
who are You ? Who is depending upon You ? What is Your
name ? ' 20. The Husband of Eukmini having listened
to him said, ' I am entirely alone. I have no son, no wife,
no property at all. 31. Having determined in my heart
to serve you here devotedly and receive your favour, I
have oome here. 22. I have looked about me in many
places, but I can find no place that pleases me.' As Eknath
heard His words he was astonished. 23. He said to Him,
' If such is your wish. You may remain here in my home.'
With this Shri Hari was pleased.

KRISHNA'S DAILY SERVICE

24. He who is worthy of the worship of Brahma-
dev and the other gods. He whom Shiva and others
contemplate, this Actor as if in a play, this Life of
the world became a Brahman menial. 25. In describ-
ing rightly His deeds of fame, the Vedas and the
Puranas became crazy; He fetched the water of the
Qodavari on a sling. 26. In the sea of milk there is an
island by name of Prabhakar. The Recliner upon Sheaha,
the Dweller in Vaikunth (heaven), rose as soon as it was early
dawn, regardless of weariness to His body. 27. Of whom
Yogis weary themselves in performing the eight forms of
Yoga practice, He rising early had the vessels polished
bright that were used in the worship of God. 28. The
beautiful dark oomplexioned Husband of Rukmini who is
all over the world known as Giver of final deliverance, the
Lord of the world. He swept the yard and sprinkled it with
water and then smeared with oowdung the god-room

174

C3h. XLVI 28-40 KRISHNA SERVES BKNATH

Himself. 29. He from whose feet the river Bhagiiathi
sprang, He, Shripati, lovingly filled the vessels needed in
the worship of God and placed them there. 30. He whom
the eighty-eight thousand riahis reverently worship, H9,
the Life of the world, becoming a Brahman menial,
lovingly prepared the sandalwood paste. 31. He at whose
feet the eight Siddhis ( accomplishments personified ) day
and night cling. He, the Lord of the heart, making garlands
placed them for the worship of Qod. 32. He by whose
power the moon, the sun, and the bright stars look bright,
He ( Adhokshaja ) trimmed the light used in the worship
and was not ashamed of doing so. 33. He whose com-
mand the hosts of the gods including Indra obey. He gave
to Eknath the various materials needed in the worship of
God. 34. Whenever Eknath called out to Him ' Krishna,*
He came at once up before him reverently, He never
allowed anything to be lacking in his service. He> was
always attentive,

PEOPLE CALL KRISHNA SHRI KHANDYA
35. People called Him ' Shri Khandya the Brahman *
because He prepared the sandalwood paste for Eknath.
All the citizens of the town mardelled at it. 36. They
.said among themselves, ' There is a Brahman who is
serving at the house of Eknath, who does not accept
any wages and who does all his work. ' 37. Without
Eknath knowing it the Lord of Dwarka used to go into
the other part of the house helping Eknath's wife in her
•duties lovingly and full of joy. 38. He swept the yard,
sprinkled it with water and cleaned the household pots.
He churned the curds. He said, ' Do not hesitate to ask
me to perform any errand for you. ' 39, At times when
work was behind, the dark compleiioned One would sweep
the kitchen with His own hands. Taking with Him the
materials for cooking He went into the kitchen to do the
cooking. 40. If there was any necessity for hurrying. He

175

BHAKTAVUAYA C^l. XL VI 40-52

used personally to serve food to the Brahmans. The food
had a strange kind of sweet new taste. 41. The Life of
the world served water to the Brahmans who as the^
drank it said, ' It has a new sweetness to it.' And this
astonished their minds. 42. He the god was very fond of
removing their used plates. He readily tucked up His,
dhotar, removed the food left on the plates and ate it with
infinite delight. 43. Then taking the leaf -plates He
would throw them outside and washing His hands He
would also wash the dining ground.

44. The mother and the father of Eknath had already
died and a very strange thing now happened. Let the pious
listen to it.

EKNATH INVITES BRAHMANS

45. The day for the worship of ancestors came and
Eknath invited the Brahmans saying, ' Tomorrow is my
ancestors' day. Please come to the feast. ' 46. Arising
early in the morning He had the cooking prepared in his
house. Just as soon as one and a half watches of the day
had passed he asked the Brahmans to go and bathe. 47.
Where Krishna serves in the form of a Brahman menial.
how can there be the lack of anything ? Garments and
gifts of gold were there ready to give to the Brahmans.
48. After bathing, Eknath came back to his home. Going
to the roof of his house he dried there the garments. 49.
Just then an unnameable ( out-caste ) and his wife were
both sweeping the alley below and suddenly the fragrance
of the dainty food came to them. 50. The wife said to her
out-caste husband, ' I receive delightful fragrance from
food, such food as is not obtainable to %is, but the fortunate
Brahmans will eat it. ' 51. The out-caste then said to his
wife, ' Why do you lick your chops in vain ? Such dainty
food we can tifuer have in all our lives. 52. There is the
■worship of ancestors in his ( Eknath's ) house to-day and so

176

Oh. XLVI 52-54 EKNATH FEASTS OUT-CASTES

they will bury even that which is left on the plates. So not
recognizing this you have foolishly cherished such a useless
desire. 53. An ox goes to a wedding and even rich men giTe
it fodder to eat ; but, my wife, how can there be in our fate
that pleasure of dining upon such dainty food ?'

EKNATH FEASTS OUT-CASTES IIR8T
54. As they were thus talking to one aauifier their
conversation fell upon Eknath's ears. He then desoenuwu
from the roof and said to his wife, 55. ' Two out-castes
are sweeping. They desire to eat of the dainty food. Come
no* and give to them a feast of the food already prepared
at our house.' 56. The wife said to him, ' A great amount
of food has been cooked. Invite all the out-castes together
with their children. 57. If we give a feast tc two
only, the others will remain unsatisfied. These iwo will go
and invite the others and they will all ci^ma rushing here.
58. So let us invite them all and give them all to eat.
Janardan ( God ) is in all creatures, and so we should
make these out-castes happy. ' 59. Dlrnafch then went
outside and invited all the Out-oastes. Sueing them ia
the alley he felt intense compassion for them. 80. He
served perfumes, rice, flowers that had been prepared io
use in the worship of the Brahmana and Eknath made
an offering of them to the out-castes, ol. f lacing the
leaf-plates before each by the hand of Shudras he served
them with the dainty food. He placed before them melted
butter, sugar, vegetables and salt.

OUT-CASl^S MADE HAPPY

62. Knowing certainly that Janardhan (God) is in
all men, Eknath made the offering to God and said,
' Krishna is the enjoyer of this food. ' 63. Eknath said
to them, ' Start now to eat; and all the out-castes great
ani small, including children, then partook of the dainty
food. All ate to their fill. 64. They received such delicious
B. V. II 12 177

BHAKTAVUAYA Ch. XLVI 64-77

focd aa tbey had never seen or heard of. They ex-
claimed, ' Blessed is your action, O Eknath. You have
indeed made us feel happy. 65. We belong to the
most inferior out-castes. We never had seen such food
before. We shall remember you all our lifetime, as the
merciful Vaishnava. 66. Eknath served them with what-
ever dish they desired. All were fully satisfied and to all
he gave pansupari. 67. Every bit of food remaining in the
house he gate to them. Then he had his house and pots
cleaned. 68. Giving out new materials for cooking he
engaged many female cooks and the dainty food which
resulted was tsn times more than before,

BRAHMANS ANGRY AT EKNATH FEEDING OUT-CASTES

69. The Brahmans who were asked to bathe learned
the news that Eknath had feasted the out-castes before them.
70. They said to one another, ' Eknath has done a very
strange thing. He invited us to the feast of the anniver-
sary of his ancestors, but instead he gave a feast to the
unnameables.' 71. The Brahmans angrily consulted
among themselves and said, ' Let no one from to-day take
food from this defiled person.' 72. All who were learned in
the Shastras went to Eknath's house and angrily belaboured
him with harsh words. 73, Some said, ' You evildoer, you
have violently insulted us. Without having feasted the
Brahmans, you wicked man, you honoured the out-castes.
74. Were your ancestors unmentionable that you honoured
these lowest of the out-castes, namely, those reviled by
the Vedas and the Shastras ? 75. You are seeking to
bring about at once a mixture of castes. You have set
about establishing an evil custom, thereby doing
away with the duties of Brahmans. * 76. Hearing these
wordc of the Brahmans, Eknath joined his hands and
humbly pleaded with them, ' I have already had prepared
another cooking in the house. 77, The fragrance of the

X78

Ch. XLVI 77-89 BKNATH EXCOMMUNICATED

first cooking was smelt by the out-oastes. How could I
have given you that which remained after the feast?
78. So haying given to them a feast I immediately had
another feast prepared. Forgive me, you compassionate
ones, and purify this memorial day. ' 79. The Brahmans
replied, ' You have insulted us to-day. The food which is
to be offered to fire in great sacrifice, you have thrown it
before the crows. 80. You have, as it were, thrown a
bottle full of the sacred Bhagirathi water into a latrine ; or
it has been like taking the jewel ornament of a queen and
giving it to a slave ; 81. or as if you tdok the paste of
sandalwood of the Maila mountain and rubbed . it on
a donkey ; or as if you had taken the ttUsi leaf used in the
worship of Vishnu and offered it to a mosque ; 82. or as if
you took nectar and wholly wasted it by throwing it on
ashes ; 83. so without giving us a feast, you have gladly
honoured the out-castes; thus you have done what is
wrong and placed a stain upon yourself. ' 84. Having
spoken thus the Brahmans excommunicated Eknath and
somewhat concerned he sat in silence.

ANCESTORS ATTEND THE FEAST

85. Krishna, who was in the house as a menial
Brahman and who was also known by another 'name of
Shri Khandya, said to Eknath, 'Why are you sad?
86. Your ancestral ceremonies are to be performed here
to-day. Therefore do not be concerned in reference to it.
Your ancestors will come speedily to eat the prepared
feast. 87. After the feast has been prepared let the leaf-
plates be placed for the feast. ' Eknath now became full
of joy, yet was very much astonished. 88. He served
many kinds of dainty food, melted butter and sugar The
moment his lips uttered the word ' Come, ' his ancestors
came and sat down. 89. After they had been honoured
and their feet washed, and after the pansupat-i, the

179

BHAKTAVUAYA Ch. XLVI 89-103

sandalwood paste and the sacred thread, he gave

tbem golden gifts. 90. The moment Eknath made an

offering of food to the supreme Brahma, the ancestors

began to eat. Whatever food they had a desire for,

they took it and gladly ate. 91. The confidence he

placed at the feet of Janardan was seen in the form

of ancestors. Eknath was indeed happy when he saw

his ancestors. 92. After his ancestors were satisfied with

the feast, he gave them water to wash their hands, and

after having given the pansupari and the gifts of money

he said to them, 93. ' What shall I do with the food that

still remains ? ' They replied, ' Dine on it together with

your friends.' 94. The Brahrnans who were standing by

the door heard these words, and opened the door and came

inside to see. 95. There they actually saw the ancestors

completing their feast. The moment they were seen tbey

became invisible. All the Brahrnans were astonished at

what they saw. 96. The Brahrnans then went outside

aad said amongst one another, ' Eknath is not an ordinary

man, but a direct avatar of Vishnu. 97. We have been

proud of our rights and have tried to nullify his purpose.

But Shri Krishna is helping him and is favourable to him

because of his devotion. 98. The moment he falls into

any distress the eagle-bannered One comes to his help.

He has today caused his ancestors actually to dine with

him thereby bringing shame on us.' 99. Some said, ' We

have lost the various kinds of dainty food; as one cannot

understand the future, it is fate which is to be blamed.

100. Now let us all go tomorrow and humbly tell

Eknath that he should now take penance and remain in his

caste. 101. If we say he is already purified, our pride will

have gone for naught. By putting a penalty upon Eknath

we shall turn him again to a right course of action,'

THE BRAHMANS ASSIGN TO EKNATH A PENANCE
102. The next day all the Brahrnans assembled together
180

Ch. XL VI 102-115 EKNATH AND A LBPEB

on the sandy bank of the river and invited Eknath to come
to them. 103. When Eknath came he made these Brahmans
a vamaskar. He said to them, ' For what purpose have you,
my lords, invited me here?' 104. They replied to him,
■* Without knowing what you were doing you have com-
mitted a fault. Now take penance and give honour to
these rules of the Vedas.' 105. Hearing what the Brahmans
said Eknath replied, ' I absolutely refuse to perform a
penance. So long as Shri Krishna is my mother and father,
how can I do what is wrong ? ' 106. The Brahmans replied,
' Act with reason and give honour to our request. Your
body will not be purified unless you receive a penance.'
107. Then having bathed him in the Godavari they gave
Eknath a penance. They placed ashes and cowdung on
him and repeated the tuantras given in the Vedas.

A BRAHMAN LEPER ARRIVES AT PAITHAN

108. Just then a Brahman suddenly arrived from
Trimbakeshwar. He said to the people, ' Which one i
Eknath ? Tell me. ' 109. This man's whole body was
covered with leprosy sores and no part of his bpdy was
clean. Seeing such a form as this the Brahmans said
clearly to him, 110. ' That one over there, who is taking a
penance in the water, is called Eknath. Why do you ask
for him? Tell us quickly. ' 111. To this the Brahman
leper replied, ' While performing austerities at Trimbak,
Shiva appeared to me in a dream and sent me here.
112. This Husband of Uma said to me, "At Paithan there
is the bhakfa of Vishnu, Eknath. He has feasted a great
many of the unmentionables on the day of (he ancestor
ceremony. 113. This is a holy deed of his. If you go at
once to him and if he will give you a part of his holy
deeds, your leprosy will (p away at once." 114. The moment
I had this dream I started to come. ' Hearing these
words, all the twicer-born were astonished. 115. ' In what

181

BHAKTAVUAYA Ch. XLVI 115-125

8htutra\ they said, ' is it written as s holy thing to
oast Brahmans aside and dine the out-oastes ?' Some said,
' This is all false. Shankar ( Shiva ) got rid of this fasting
Brahman. ' 116. Another one said, ' Sit quietly. Does one
need a mirror to see the bracelets on one's hand ? Let us
see how Eknath's trust turns out. '

EKNATH CURES THE LEPER

117. The leper then went into the water of the
(jk>davari and said to Eknath, ' Shiva causes you to
rei>eat for me the good deed you did for the umnention-
ablea.' 118. Eknath said, 'I will ^ive you what you desire',
and he poured water upon his hand. All the Brahmans
stood amazed at seeing the strange sight. 119. Suddenly
in the twinkling of an eye his skin had a lustre.
Seeing this very wonderful thing the Brahmans were
astonished in their minds. 120. They said to one another,
* We have been proud of our clinging to our usual
duties and that is what has hindered us. To give a
penance to a Vishnu bhakta has only brought a stain upon
ourselves.' 121. The twice-born then said to Eknath,
' You are indeed the avcUar of Vishnu. You are not an
ordinary man, we now truly understand this. 122. The
Himalaya mountains do not need a breeze from a fan; the
sky does not need a garment; fire does not need a
bath ; so you, a noble Vaiahnava, are pure. 123. Nectar
does not require cooking ; the ocean does not need to go to
sacred bathing places ; so you do not need a penance. We
now understand it. 124. You have shown us a seemingly
impossible thing. You have brought and feasted your
ancestors. No one has ever seen or heard such a thing
before. Now we have seen it personally with our eyes. '
125. Then taking Eknath by the hand they immediately
proceeded to his house. They said to him, ' The Husband
of Rukmini is your helper. We know it now for a

182

Oh. XLVI 125-137 SHRi khandya the brahman

certainty. ' 126. There Eknath gave the Brahmans gifts,
and bowed his head to the water in which their feet were
washed. They then returned to their homes and their
minds were full of astonishment, 127, They exclaimed,
' Blessed is this bfiakta of Vishnu. He is constantly
interested in the service of Brahmans, With loving
feelings he worships Qod according to prescribed rules,'
128. So it was in connection with all the people of
Paithan. Some reviled Eknath, souae praised him, but
Eknath was always full of joy. He did not allow himself
to fall into any excess either of joy or sorrow,

IDENTITY OF SHRI KHANDYA DISCLOSED

129. There was a Brahman who went to Dwarka, Hav-
ing a repentant heart he performed austerities with a de-
sire to meet the Husband of Eukmini, 130. Just then
Eadha and Eukmini appeared to him iti a dream. They
said to him, ' The Holder of the disk ( Vishnu ) is not here
at Dwarka, so depart from here, 131. On the banks of the
Godavari at Pratishthan (Paithan) tbere is the Vaiahnava
bhdkta Eknath who constantly feasts the Brahmans. Go
to that- place. 132, Krishna, or Shri Khandya, as a
Brahman menial has lived there for twelve years. He is
truly Narayan the supreme Brahma. So you should have
a sight of Him. 133. The Lord of Vaikunth ( heaven ) is
remaining there serving His bhakta. He does not care
anything for us, so go at once and bring Him here. '
134. Listening to what was said to him in the dream, the
Brahman was delighted. He then came to Pratishthan
and inquired of the people, 135. ' There is here a bhakla of
Vishnu by name of Eknath. He is very interested in the
service of Brahmans. Show me his house at once. '
Saying this be proceeded. 136. Asking again and again
he finally reached Eknath's house. When Eknath saw
this performer of austerities he bowed to him. 137. Eknath.

183

BHAKTAVIJAYA Ch. XLVI 1S7-I49

gave him a seat and said to him , ' Froto whence
have you come ? What are the various bathing-places
you have visited, and from which have you come to this
place?' 138. The performer of austerities replied.
* I have come here to meet Krishna or Shri Khandya*
the Brahman menial. I have come hurrying here. *
139. Eknalh said to him, ' He has gone to the Godavari
river for water. Remain a moment quietly. He will soon
return.' 140. Just then Krishna with vessels full of watejr
on a sling on His shoulder came into Eknath's yard. See-
ing the performer of austerities there He felt a hesitation.
141. He said to Himself, ' I have been here for twelve
years full of joy. I wonder what this creditor of mine has
come for whom I suddenly see here.' 142. Thus the Lord of
Vcdkunth (heaven) thinking to Himself became concerned.

KRISHNA AS A BRAHMAN MENIAL

Just then a very remarkable thing happened. Lis-
ten to it, you bhaktas of His, and pious ones. 143. Eknath
said to the performer of austerities, * Look, here is
Krishna the Brahman menial.' The man then suddenly
arose and embraced Krishna's feet. 144. The lord of the
earth carrying the sling of water then went into the god-
room. Putting down the water jars. He became invisible.
145. The performer of austerities stood outside waiting for
Him, but the Husband of Bukmini did not return. When
lie looked into the god-room he saw no one there. 146. So
mourning over the matter he threw himself down on the
ground and exclaimed, ' On seeing me, the Holder of the
disk ( Krishna ) ran away.' 147. When Eknath saw
this he asked an explanation of the performer of austeri-
ties. He said to him, ' Why have you become so sorrow-
ful ? Tell me quickly.' 148. The man told him everything.
He fell at Eknath's feet, and both full of emotion embra-
ced one another. 149. Eknath said to the performer of

184

Ch. XLVI 149-160 KRISHNA AS MENIAL

austerities, * Blessed is your special fortune. You recog-
nized at sight the Pervader of the world and worshipped
His feet at leisure. 150. I have not recognized God and
I gave Him many things to do.' Thus with repentance in
his heart Eknath now praised Keshava (Krishna). 151. He
said.'O Lover of Thy bhaklas. Helper of the lowly, You have
borne heavy burdens here. Your story not being known, a
great wrong has been done here to You. 152. You, the Holder
of the disk ( Krishna ), supremely tender One. used to carry
the load of water barefooted. Pebbles must have hurt Your
feet. You have done a most remarkable thing. 153. You
have been here twelve years and it did not come to my
understanding who You were. Seeing You in the guise of
a ( menial ) Brahman. I asked You to do many things for
me. 154. You are worthy of the worship of Brahmadev
and other gods; Your feet Shiva contemplates; with Your
own hands You prepared the sandalwood paste and gave it
to me for performing worship. 155. The performers of
austerities go through many different kinds of practices
and would look at You with extreme delight. Some are
constantly visiting sacred bathing-places, but You do not
become visible to them. 156. You, 0 Lord of the heart,
are difl5cult to approach. No one understands Your miracu-
lous deeds. Having been born to Yashoda, she considered
You as her son, 157. but when You were leaving Gokul, You
went to Mathura and then she recognized You. In the same
way twelve years have passed and I did not recognize You,
the Infinite One.' 158. With this repentance in his heart
Eknath mourned in many ways. Now if I in love should
go into details, this book would increase overmuch.

159. Eknath's wife was a supremely pious and duti-
ful wife. She said, ' O God supreme. Husband of Rukmini,
we needlessly caused You weariness. 160. You, the
supremely tender Gtovinda, arose to perform Your service

185

BHAKTAVUAYA Ch. XLVI 160-173

in the early morning. O Mukund ( Krishna ), without
knowing You, we acted very disrespectfully towards You.
161. You, who are worshipped by all the gods, used to eat
after we had done so. You paid no attention to hunger or
thirst. So evil a person am 1,0 Shri Krishna.' 162. Thus for
twelve years Shri Krishna had remained with them. If we
mab:e mention of the oonstaat good deeds He performed
during that time, great will be this book in its details.
0NYANDEVA APPEARS TO EKNATH IN A DEEAM
163. It happened one night that Eknath was asleep
when Dnyandeva came to him in a dream and said to him,
161. 'Come to Alandi, open my tomb and look: inside.
There the roots of the ajan tree have come near me and
hurt me. 165. Push these roots aside and then again
close my tomb. ' Eknath having this dream, immediately
awoke. 166. He then came to Alandi and bathed in the
ladrayaniriver. He worshipped Siddheshwar and open-
ing the tomb, looked inside. 167. There on his hard couch
Dnyanraj was sitting. His divine form was a mass of
light. There was nothing to be compared to it. 168.
Eknath made his namaskat to Dnyandeva and kept gaz-
ing into the tomb. He there saw the root of the ajan
tree that reached Dnyandeva. 169. With his own hand
he pushed the roots aside and then closed the door of the
tomb. With mortar he closed the tomb and arranged the
slabs of stones as they were before.

170. Alandi at that time was quite deserted and he
was unable to obtain materials for cooking. His band of
disciples became hungry. Just then the Lord of Pandbari
came to his help. 171. The Lord of the world personally
provided for the hunger and thirst of His bhakfas. Taking
the form of a grocer He erected a small tent and sat
thera 172. Eknath seeing this rejoiced in his heart and
said, ' A merchant has come here in this bazar. Let us

186

Oh. XL VI 173-183 BKNATH AND JANARDAU

imrchase of him whatever we need.' 173. He then sent
two Brahmans and they brought back all the materials
necessary in their garments. They remarked, ' Be calm
in your mind. We shall bring you the money. * 174.
The Lord of Pandhari then said, ' I am here for today.
Let all of you perform the cooking and eat at your lodging.
175. I am acquainted with Eknath. But he does not recog-
nize Me. Hearing that he has come on a pilgrimage here, I
have brought all the materials needed for cooking.' 176.
The moment the Brahmans had turned their backs on
HrisfUkeshi (the Lord of the heart, Elrishna ) He became in-
visible. They all felt this very strange, and they reported
the matter to Eknath. 177. They said to him, ' The grocer
gave to us all the materials that we needed and then at
once he became invisible. He did this without our giving
any money to Him. A most extraordinary thing has taken
place. ' 178. Eknath hearing what they had to say was
moved with emotion. He exclaimed, ' The Lord of Pandhari
has laboured hard on our behalf.' 179. When the cooking
was ready he dined along with the Brahmans and remained
there that night and lovingly performed a kirtan.
EKNATH AND HIS GURU JANARDAN

180. The next day making his wamasAar to Dnyandeva's
tomb he immediately started for home. Beturning to
Fratishthan he there worshipped with love. 181. Such was
the condition of the mind of Eknath. All the three worlds
appeared to him in the form of his guru Janardan (i.e., Qod)
Who is present in every creature.* I have no doubt of this
in my mind. 182. Thus contemplating Janardan he him-
self became Janardan; no difference could be seen there; just
like the water of a river in the sea; 183. or like a lamp
and its light, are of different names but are the same thing.

Or, There appeared to him in all the three worldi the form of
his guru Janardan ( i. e., Ood ) Who is present in every creature.

187

BHAKTAVIJAYA Ch, XL VI 183-186

80 there was no difference whatever between Eknath and
Janardan. 184. Camphor and its fragrance are one; there
is no difference between water and fluidity; a flower and
its honey live together in love; 185. likewise Eknath and
Janardan became one in essence. Mahipati comes to them
as a devoted suppliant and with reverence worships their
feet.

186. Swasli (Peace) ! This book is the Shri Bhaktaoijaya.
In listening to it the Lord of the world will be pleased.
Listen then, you God-loving, pious bhaktas. This is the
forty-sixth very delightful chapter.

188

CHAPTER XLVII

RAMDAS*

Obeisance to Shri Ganesh. Obeisance to the Lord of Dioarka.

STORIES OF SAINTS BRINO PEACE AND LOVE

1. Listen, O hearers, to the following beautiful story*
By it there will be created a love for the supreme spiritual
riches. 2. And the moment one listens to it the snare of
desire and the wrong thoughts of doubt are thereby des-
troyed; the very idea of diversity entirely ceases; peace
and joy come without effort into one's hands. 3. Free from
action and non«action one should be impressed with the
love of worship. The good Being has proclaimed the incom-
parable glory of the stories of the saints. 4. Why need
explain this at length ? Fortunate ones understand this
secret by experience, namely, those whose hearts are
possessed by indifference to earthly things, who have
turned to the path of bhakli, 5. who have also discarded
popular praise, and who dance enthusiastically in the
kirtans. Others than these do not know the sweetness of
these stoiriea 6. But you fortunate hearers are already
rich in good deeds, therefore with the earnest longing to
listen to these stories you are seated with love to listen.

PARENTAGE OF RAMDAS

7. In the previous chapter we listened to the extra-
ordinary story of the God-loving Vishnu bhakla Eknath
who was the embodiment of the avatar of Vishnu. 8. There
is upon the banks of the Godavari the town of Jamb.
There was here a noble Brahman who was a worshipper of
Kama. He was supremely pious, wise and clever, and

*For a detailed life of this saint, see the volume entitled Samdat,
the 8th Tolume of the Poet Saint* of Mahai ashtra.

189

BHAKTAVUAYA jOh. XL VII 8-20

generous in everything. 9. Both husband and wife were
of one mind. Night and day with love they worshipped
Shri Bama. 10. He carried on the occupation of kulkami
( the town scribe ). They always lived at Jamb and used
to feed those who came to ask for food, feeling in their
hearts a compassion for all creatures. 11. When the birth-
festival of Rama arrived he invited Sadhus and Vaishnams',
erecting a pavilion they celebrated the festival in joy. 12.
Lovingly preparing all the materials needed they
feasted the twice-born with dainty food. During the nine'
days they performed kirtans at night with joy and the
watch-night service. 13. They had in their house antique
images of Shri Rama, Sita and Lakshman. Chairs of state
were erected for them and they were worshipped with the
sixteen materials. 14. In the pavilion musical instru-
ments were played and they celebrated this festival every
year enthusiastically. 15. On the tenth night they per-
formed the lalit ceremony and all sadhus and saints were
honoured. Feeling for them intense love, with reverence
they bowed to them,

RAMDA8 AS MARUTl'S ' AVATAR '
16. But they had no son and therefore the wife was
troubled. But one night as they were soundly sleeping
the Brahman had a dream. 17. In the dream Shri Raghu-
nath ( Rama ) said to the Brahman, * An embodiment of the
avatar of Maruti will be born to you. 18. Complete bhakti
and indifference to earthly things will live in him. So
you will see a treasure of a son, the avatar of the son
of Anjani ( Maruti ). '

BIRTH AND BOYHOOD OF RAMDAS
19. When the Brahman had this dream he at once awoke
astonished in his mind and told his wife of the dream.
20. Hearing what her husband had to say she experi-
enced peace of mind and after nine months she gave birth

190

Ch. XLVII 20-31 MARRIAGE OF RAMDAS

to the treasure of a son. 21. In their house was every fonn
of wealth and happiness. Then on the top of that they
looked upon the face of a son. The Brahman felt supreme
happiness and exclaimed, 'The Hushand of Janaki (Rams)
has come to our help. 22. The Lord of Ayodhya (Rama) being
pleased has given us a son.' It was a matter of great joy
and the name of Ramdas was given to him after twelve
days had passed. 23. Day by day he grew and at five
years of age he was invested with the sacred thread. They
kept in the house a Brahman who knew the Vedas, a^d
Ramdas was kept under his tuition.

MARRIAGE OF RAMDAS

24. The wife now said to her husband, ' We must
have our son married.' The priest then went immediately
and chose a bride, 25. Then they prepared the materials
for the wedding and selected a great number of ornaments,
garments and adornments, and taking with them male 'and
female relatives they set off. 26. The father of the bride
received the party of the bridegroom and worshipped him.
A place was given them to lodge and instruments were plsy>
ed with intense joy. They installed the gods and mad*
offerings to the Brahmans. 27. The deities of the ceremony
were installed and Brahmans were feasted, and as the fix»
ed time for the wedding drew near the ceremony of the
offering of honey to the bridegroom was performed. 28. The
Brahman priests who held the curtain then began to repeat
the eight-verse blessing. At last all of them finally began
to repeat the words Suvadhan ('Beware' or 'Be attentive ! ')
29. Ramdas asked a priest who was near him, * To whom
are you saying Beware ? Tell me. ' 30. He replied, ' It is
for you to beware. From today the bondage of domestic
life falls upon you. 31. One's domestic life is full of
supreme sadness. There is not the slightest happiness
there. Those who have entered this domestic life sufifer

191

BHAKTAVUAYa Ch, XLVII 31-44

hiadranoea to the utmost. 32. Therefore all the priests
are telling you to beware.' When Eamdas heard this he
trembled violently. 33. With a feeling of indifference to
worldly things he imiuediately ran off into the woods.

RA.MDAS RUNS AWAY INTO A FOREST

His mother and father ran out to catch him, but he
had no love now for his home. 34. If the diner under -
stands that the cooked food is mixed with poison, he at
onc3 put<5 away his plate and turns away from every
formality ; 35. likewise disgusted with the happiness
of sensual things, Ramdas suddenly ran away. People
tried hard to pacify him but he would listen to no one.
36. His mother and father went into the forest in search
of him. They tliought they might create a love in
their son but he would not return. 37. Bamdas said to
his father, ' Why do you in vain seek to entangle me in
earthly things ? Life in earthly things is a heap of suffer-
ing. I understand all this now. 38. In order to provide
for one's desire one may marry a beautiful wife and in
caring for her he may exhaust his body. 39. By serving
a wealthy person one may obtain wealth, but suddenly
a thief will come and- take his life. 40. When a fish
understands that there is a hook in the bait he will run
away in the water. So it has happened to me. 41. A
parrot, seeing with his eyes an instrument made to catch
him, flies away into the sky. In that way I understand
not to fall into the snare of worldly things. 42. So drop
your concern for me and return to your home. * Saying
this to them hs quickly walked away into the forest.
43. The father, understanding in his heart that this Brah-
machari (an unmarried, chaste youth), the avatar of Maruti,
would never agree to be drowned in the flood of world-
ly things, returned to his home. 44. He then reminded his
wife of thevisionwhichhehadhad. He exclaimed, 'Blessed

192

CSl. XLVn 44-55 BAMDAS AND MABUIT

is our family, for a son has proceeded from us indifferent
to worldly things. ' 45. Thiis comforted in mind they
returned to their home, put aside affection for their son,
and in their hearts contemplated Shri Raghunath (Rama).

MABUTI REVEALS HIMSELF TO RAMDAS

46. Ramdas then went and sat alone in the forest.
Full of indifference to worldly things he thought thus :
47. ' In this Kcdi Yuga, austerities and bathing in different
sacred places are not the means ( to salvation ). The
proper means is to go as a suppliant to Shri Rama and
contemplate Him. 48. When Pingala the prostitute took
the name of Rama she was immediately taken up to
heaven. Dhurjati ( Shiva ) by repeating God's name was
cooled in heart. ' 49. With this belief he sat repeating
the names of Rama and partook neither of fruit, root or
water but started on a very severe course of austerities in
his oomplete devotion. 50. He exclaimed, ' Victory to the
Dweller in Ayodhya, Son of Dashrath, the Pon of
Kausalya, the Husband of Janaki, Slayer of Ravan,
Saviour of the world, and generous in His gifts of final
deliverance, Shri Rama. 51. I am Thy helple^, lowly-
one. I am sitting here in the forest in a very pitiful
condition. Thou who art the Advocate of bhaktaa. Puri-
fier of sinners, give me a manifestation of Thyself/
52. Thus while he was pleading for compassion, Marati
immediately revealed himself. He appeared in a terrible
form, but Ramdas was not afraid. 53. It was just like s
blazing fire endeavouring to burn out another fire. But
he had no fear whatever because the two were one. 54. If
the sun ( the day-maker ) goes to the house of the sun ( the
possessor of brilliant rays ) he does not feel the heat, ao
although Maruti met him with a very terrible form^
Bamdas was not at all disturbed. 55. The full mooa
brings high tide to the ocean; it might attempt te Ud*
B. V. n 13 193

BHAKTAVUAYA Cb. XLVII 55-68

its waves but they will not sink in the water becaiue they
and the water are one. 56. If space full of anger sudden-
ly wished to swallow the sky, would it be able to swallow
it ? This would be a vain attempt, like that of frightening
Ramdas. 57. So the Son of Anjani tried to make Ramdas
afraid, but he was without fear because be considered him-
self as one with him. 58. Seeing the determination of
Bamdas, Maruti felt cmnforted and assuming a very mild
form he lovingly manifested Himself to him. 59. Bamdas
embraced and wor^pped If aruti's feet. He exclaimed,
* Now tell me some means by which I will have a vision
of Bama.' 60. As soon as Maruti had assured him that he
should not fear he became invisible. Bamdas then went
into the town to beg for food on his open palm. 61. Having
eaten a small amount of that food he then went into the
forest and there began to meditate on God. Because of his
feelings of repentance he felt no drowsiness or laziness.
62. There his own mind was his audience and his own
mind was the speaker. There is no giver of knowledge or
«adguru of more importance than the mind. 63. He instruct-
ed his own mind and he composed two hundred and five
verses. Those who with love sing those verses and read
them, indifference to earthly things becomes their slave.
64. Keeping the form of Bama in his mind, he danced in
the kirtan with love. His throat choked with emotion and
tears of joy flowed down from his eyes. 65. He had the
firm conviction that bushes, trees, stones, birds, animals,
and wild beasts were aU his dear friends. 66. At midday
he would go into the town and remain there long enough
to beg. With that he quieted his hanger and then conti>
nued sitting in the ftnrest. 67. Men who were engaged in
domestic life would come to him and he would run away
from them. He said to himself, 'They will get me entangl-
ed in the net of illusion.' 68. He who seeks the supreme
spiritual riches is indifferent to earthly things, knowing

194

Ch. XLVII 68-79 RAM DAS AT PANDHARI

and courageous; if such an one associates himself with
worldly-minded men they surely will lead Mm to disa^r.
69. If a bag of musk is placed even for a moment with Hing
its value will be lessened, for even by a moment's contract
it contracts evil qualities. 70. If tobacco and betelnut are
placed together the betelnut will take the vile smell; of
this there is no doubt. 71. So all those who are ignorant
and engaged in worldly thin^ are entirely surrounded
by illusions. If good people indifferent to earthly things
associate with them they are hindered in their purposes-
72. Therefore Raradas, who was of ascetic temperament
ran away the moment he saw men, and as a God-loving'
man unconscious of his own body was all the time repeat-
ing God's name.

RAMDAS GOES TO PANDHABI
73. It now happened on a day.in the month of Ashadk
( July ) that Ramdas as a pilgrim was on his way to
Pandhari. Maruti said to him, ' Shri Rama will meet with
you there. * 74. Seeing this vision he felt supreme happi-
ness. Ramdas then with love and enthusiastic singing
proceeded rapidly to -Pandhari. 75. There he found
Vaishnavas singing and dancing with joy, sounding the
cymbals and the drams. He saw before him the Bhima-
rathi and a doubt came into his mind. 76. He said to
himself, ' He whom I contemplate is n<^ here at all.' Still
despite this doubt, he continued in the worship of Shri
Rama. 77. He sang with his lips the deeds of Shri Rama
and coming to the great "door of the temple he suddenly
saw before him the Eagle and Hanumant. 7S. Bowing to
Maruti as he began to gaze onward he saw the Viaaknava
saints and sadhis continually praising Grod with joy.
79. They danced with music and with banners having on
them the designs of eagles, as if VedkaiUh ( heaven ) had
descended to the earth. Ramdas felt joy with love as he saw

195

BHAKTAVUAYA CJh. XLVII 79-91

all thk. 80. He then bowed to the Haridas and proceeded to
obtain a vision of Qod. Suddenly from a distanoo he saw
theLifeof the world standing on a brick. 81. His feet were
psn^el, Hb hands were on His waist and he was looking
attiiepointof His nose. Seeing such a form as this,
Ramdas would not embrace him. 82. He said to himself,
' I continually perform manas-puja ( mental worship )
in which I sqe the form of Shri Rama which I do not see
here. ' Then standing before the god he said, 83. 'What
have You done with the bow and the arrow, and why
have you placed Your hands upon Your hips? Why
have You changed your form ? Tell me at once, O Shri
Rama. 84. O Lord of the world, have you determined not
to speak ? You say nothing to us. What fault do You hold
against me? Tell me at once. 85, Have You left Sharayu
Ganga ? For here I see flowing the Bhimaratbi river in its
stead. Why baa this sudden change happened ? Tell me,
O Raghunath ( Rama ). 86. Has Ayodhya City been wiped
out that the sacred city of Pandhari is founded here ?
What has become of beautiful Sita ? And why have Your
four wives been brought here ? 87. I do not see here at
all the army of innummerable monkeys. Now to whom
shall I bow ? Tell me at once. O Shri Rama. 88. I see
Hanumant alone here. Why has he broken away from the
army of monkeys ? What bhakla was he who by deceiv-
ing You has stood You up in this place ? 89. Now whom
shall I embrace, so that my heart may feel comfort ? To
whom shall I bow prostrate ? I do not know.' 90. His throat
choked with emotion, tears flowed down from his eyes
and he said, ' O Dweller in Ayodhya, O Husband of
Janaki, meet with me at once. 91. I am Your helpless
and lowly one. I see myself here in a piteous condition.
Now look towards me with compassion, and give me a
-vision of Yooxself , O Shri Bama. '

196

Ok XLVII 92-lOS VITHOBA AS RAMA

VITHOBA APPEARS AS RAMA

92. Seeing Ramdae' determination the Husband of

Rukmini was pleased. He exclaimed, ' Blessed is the

bluxkfi of Ramdas. His worship is worthy of that name. *

93. The Life of the world then said to Rukmini, ' My

bhakia the worshipper of Rama has come here to see us. So

become Sita. ' 94. Speaking thus, the Lord of Pandhari

changed His form. Taking the form of Shri Rama He wa«

now ready to embrace Ramdas. 95. He wore His crown

and brilliant earrings and assumed His beautiful dear

complexion, dark as a cloud. He held his bow and arrow

in his hand and stood in an upright posture. 96. Mother

Rukmini stood by Him, having at that moment taken th«

beautiful form of Sita. The bhakia seeing this^ felt great

joy of heart. 97. Ramdas then came ne&t to the god and

gave Shri Rama an embrace. As he gazed upon His 'form

he felt comfort. 98. His throat choked whih emotion and

tears of joy flowed from his eyes. He embraced His feet

and placed his head there with reverence. 99. It had been

a long time since be had met Him and so now he feU

comfort as the Lord of the world looked with the eye of

compassion upon him. 100. He said to Ramdas, ' Because

of My love for you I have assumed the form of Rama.

Now bring into your contemplation this very form and

destroy all thoughts of duality. 101. Collect a band of

disciples and continue to perform kirlans reverently,

whereby the dull-minded and the ignorant will turn to

worship me. ' 102. The Husband of Janaki having told

him ihis He placed upon his head the hand of assurance*

Then placing His hands upon His hips He again changed

His form. 103. The Life of the world at that moment

took the form of Pandurang. He, the Performer ihroai^

the power of maya ( illusion ), and Enchanter of the Heart,

does not allow His wonderful deeds completely to be undeiBR

197

BHAKTAVUAYA Ch. XLVII 103-115

■iood. 104. Blessed is the loving bhakti of Ranidas whereby
He bus made the Lord of the world subservient to him; and
SHuripati (Krishna) took the form that he ( Bamdas ) had
desired. 105. Then having embraced the image of Vitthal
with reverence he grasped His feet. Bamdas then began
to perform a fdrtan in honour of Hari with love and joy.
106. He had a doubt that these were two different forms
such as Rama and Krishna but Gk>d removed it and set him
to worship with a sense of non-duality.

RAM DAS VISITS JEJURI

107. After the festival of the Oopcdkala he took leave
of the god and started home. As he was going homeward
•long the road he came to Jejuri 108. When Bamdas
oame into the city the Husband of Mhalsa ( Khandoba )
was pleased at heart and exclaimed, * Blessed is this
aishnava hhakta who knows no other deity but Rama. 109.
He does not bow to the image of Pandurang, then how can
be accept the sight of myself ? Still I will take the form of
a man and go to meet him.' 110. So the Husband of Mhalsa
became exactly like King Shivaji. He rode upon a horse
and on his brow he rubbed the turmeric powder. 111. Id
this form the Slayer of Mani and Malla came towards him
without a moment's delay. Seeing Bamdas at a distance
he dismounted from his horse. 112. He exclaimed,
'Blessed is this happy day that I have had a suddeti sight
of you, my Swami.' He then seized the feet of Bamdas and
lovingly gave him an embrace. 113. He who was truly
the avatar of Shiva, He worshipped the feet of Ramdas.
Joining His hands together he said to Bamdas, 114. 'When-
ever you go to Pandhari, give me the opportunity of see-
ing you. I have lived here in this fort for many days
and have wish to meet you.' 115. The Husband of
Mhalsa ( Khandoba ), having thus spoken to Bamdas>
added. ' Those who worship Shri Bama are pleasing to me

198

Ch. XL VII 115-126 EAMDAS & THE DASBODH

as good men.' 116. As Ramdas was about to reply to
him, he became invisible. Neither the horse nor the
king was now there. He exclaimed, ' This is an
astonishing and novel thing. ' 117. When he looked at the
matter from the point of reason he said to himself, ' The
Husband of Mhalsa, the real avatar of Shiva had really-
come here, He who continually worships Rama, 118. So
let me go and look at His place of abode. * Thus thinking
he started forward. 119. This beloved of Shri Rama, the
true avatar of Maruti, hastened to the fort and looked upon
the Husband of Mhalsa. 120. Bringing to his mind
the form of Shri Rama he made there a namaslcar and in
the assembly hall performing a kirtan he composed and
sang there a hymn of praise. 121. The hymn of praise
which Ramdas composed started: ' Panchanan ( five faced ),
Hayatodhan ( riding on a horse ).' Then making Him a
namaahar he started homewards.

SHIVAJI BECOMES DISCIPLE OF RAMDAS
122. As Ramdas returned to Jamb, Shivaji received
the news that Martand ( Khandoba ) had taken his own
( Shivaji's ) form and had met Ramdas. 123. Having
heard this praiseworthy report of Ramdas he came to him
as a suppliant with feelings of reverence. Then Ramdas
seeing that Shivaji had the authority of being his disciple
he gave him instruction.

RAMDAS COMPOSES THE DASBODH
124. Ramdas caused other ascetic disciples to worship
God as God-loving bkaklas. Ramdas, always indifferent
to earthly things, was never disturbed in mind. 125. To
him honour or dishonour were the same. He sat by himself
in the forest. If he thought that he would be entangled by
any popular movements he would finally run away from
that place. 126. To his sight a king and a pauper and one
of humble birth were the same. He was well-intentioned

199

BHAKTAVUAYA Ch. XLVII 116-184

towards all creatures. This knowledge of the soul had been
reyealed to him, 127. In select words drawn from his
personal experience he composed the book entitled Datbodh.
Even if the dull-minded should read it with reverence they
would become like those with deep knowledge. 128. The
knowledge of Ramdas was extraordinary and he composed
a book on philosophy. Those Vaishnava bhaktas who listen
to it become Jivanmuklaa ( delivered though still living ).
129. This noble Vaishnam became an avatar here upon
this earth in order to save the world, a learned man in
philosophy, extremely generous and compassionate to the
humble. 130. Ramdas in his extraordinary state of mind
saw everything with the same value as cowdung or dust.
If he had received the wealth of Indra he would in no way
have given any value to it. 131. He gave himself up to
the listening of the praise of Shri Rama, to the repeating
of His name and to bringing Atmaram into his contem-
plation. He regarded equally all creatures.

132. In the next chapter there is a most delightful
story of incomparable interest of the Vi^mx-bhakta
Tukaram. It will show how the Good Being was pleased
with him ( Tukaram }. 133. It is the Husband of Rukmini
who is causing the interest of this story to be created. So
Mahipati beseeches his hearers to give close attention.

134. Suxisti { Peace ) ! This book is the Shri Bhakta-
vijaya. In listening to it the Lord of the World will be
pleased. Listen then, you God-loving, pious bhaktas.
This is the forty seventh deeply delightful chapter; it is
an offering to Shri Krishna.

200

CHAPTER XLVm

TUKARAM

Obeisance to Shri Oaneah. Obeisance to the Lord of Pandhari

GOD'S MOTHER-LOVE

1. Victory, Victory to Thee, O Ocean of meroy, the
Cloud of joy, Merciful to Thy bkakfas, lotus-eyed One, the
Father of Brahmadev, the Destroyer of the demons, the
Life of the world, and the Lord of the world. 2. Victory,
victory to Thee, the Pervader of the universe, the Husband
of Kamala, the Life of the good, and the Image of joy;
O thou, the Lord of the^ universe with Form and without
Form, Whose ways are unimaginable to the Vedaa and
Shaslras. 3. Victory, victory to Thee, Who hast hands
without number, and Who art without limit. Thou seest
with Thy universal eye and walkest with the universal
feet, so the Vedas have described Thee. 4. Victory, victory
to Thee, pure Intelligence, delighting in the contemplation
of one's own soul, O Mine of virtues, the Best of the best,
resplendent with one's own joy, O PurushotUim ( Vishnu );
Thy glory is incomparable. 5. Thinking of Thee, the Vedaa
were defeated, and said, ' Not so, not so.' The Purcmaa have
been wearied and the Shastras have been put to shame.
6. Thou art not obtainable by austerities, and by visiting
the sacred places. Thou dost rush to listen to the praise-
services of Thy bhaklas. 7. The ascetics practise all
postures of yoga, including the vajrasan ( bed of spikes ).
But O Cfiakrapam ( Krishna ), Thou dost Ignore them and
dost go in search of the pious. 8. Thou art the crest-
jewel of all the gods, Thou art revered by Sanak and
others and art higher than they, and Thou in person
dost labour at the houses of the pious. 9. In working for
Thy bhaklas Thou art not ashamed. Thou dost not care

SOI

BHAKTAVIJAYA Ch. XLVIII 9-20

>

for honour or dishonour, 0 Lord of Pandhari. 10. Such
is the devotion of Thy bhaktas that they never put Thee to
trouble. Thou dost make them to experience the miseries of
the earthly life, and then dost grant them the highest in-
differenoe to worldly things. 11. Through the force of lihat
indifference to worldly things they always sing Thy praises
with love and abandon the uneasiness of their hearts.
li. Thou dost enter the hearts of the impious and dost make
them persecute Thy bkafdas; then in person Thou dost rush
to their help and doat keep their honour intact. 13. By
doing something extraordinary Thou dost increase their
reputation in the three worlds. In this way, O Cltakrapani
( Krishna ), O Govinda, Thou art the debtor of Thy bhaklas.
14. Thou dost make someone as Thy instrument to describe
their lives as men. As for me I am a plain dullard.
Thou, O lotus-eyed One, art the enlightener. 15. O Lord
of the helpless and the Husband of Rukmini, I bow tu
Thee again and again. Even in speaking in this way,
my talent becomes wearied. 16. Without Thy favour,
even an obeisance to Thee is not easy. Whatever will
take place will not be without Thy power. 17. My mind
is fickle and undergoes changes every moment. Good
and bad thoughts will arise in my mind. O Shripati,
Thou dMt witness them. Need I speak of them with my
own lips ? 18. But O Husband of Rukmini, if I do not
express them. Thou will not have mercy on me. For if
the child does not cry the mother keeps it at a distance.
19. In the same manner, O Ohakrapani. Thy bhaklaa plead
with Thee in words of compassion. The a Thpu lookest
on them with a merciful eye, and grantest them the boon
of singing Thy praises full of love. 20. Such is the rule
of Thy house. Ancient and fortunate saints have desorib-
«>d it as such. Then, O Shripati ( God ), cause me to relate
the astonishing fame of Thy bhaklaa.

202

Ch. XL VIII 21-33 TUKARAM'S TROUBLES

Zl. In the prsceding chapter the wonderful story of
Ram das is related as to how the Lord of Pandhari, seeing
his firm resolve, personally became the Lord Rama.

TUKABAM'S DISTRESSES

22. ISfow may the loving people with reverence listen to
the following interesting narrative. At a distance of twelve
from Alakapuri ( Alandi ), there is on the earth the sacred
town of Dehu. 23. The god's bhakla of that place was
Tukaram, whose surname wsks Ambale, and who carried
on the business of a grocer, but in this business with the
people be never told a lie. 24. He had two wives and a
large fortune in his house. But he was always without
pride fur his body. All alone he was always thinking of
God. 25. After the death of his parents his family Ufa
was full of misery. There was a dreadful famine in the land
and whatever fortune he had was all spent. 26. Whatever
grain and money he had before, nothing remained;
just as the tidal flow of the ocean is dissolved in the ocean
itself, 27. or as the clouds in the rainy season are
dispersed in the cold season, or at the rise of the sun the
stars disappear ; 28. or just when old age comes, youth
passes away or as grass is scorched at the advent of sum'
mer; 29. in the seune way, when there was famine in the
laud, all the grain and money had gone; adults and children
struggled for food, but th«y could not get it. 30. The
elder wife had two sons, and the younger one had no issue.
All of them boiled vegetables, and ate them; but thoy could
not obtain a kernel of grain. 31. But what is destined
cannot be avoided. The elder wife starved to death for
lack of food. On this account shame overcame ( Tukaram )•
and he could not have love for the family life. 32. Along
with bis fortune his honour passed away also. Tho
relatives of Tukaram laughed at him as they saw him and
then he was overcome with shame. 33. Those who focmec

203

BHAKTAVIJAYA Ch. XLVIII 33-45

ly r«p«eUd him now reviled him. He was always in
calamity for want of food and raiment, and his business
wad not at all in a good condition. 34; When men lose a
fortune, no one cares for tbera; just as when the leaves of a
tree are withered, a sensualist will not find it interesting •'

35. or as when a king dies on the battlefield, those who love
their bodies desert the field ; in the same manner when
poverty overtakes a person the evil-minded disrespect him.

36. When that hard time came, Tuka became full of shame.
He could not see any friend in his family life Then a
thought arose in his mind. 37. If he intended to improve his
business he could see nothing but luss. At such a calamitous
time when he found himself in trouble, repentance arose in
his mind. 38. He thought, 'This earthly life is unreal. It
is the outcome of moi/a ( illusion ). The human body is
perishable, I have spent tny life for nothing, and I have
forgotten the Lord of Pandhari. 39. If one sleeps on a
cot full of bugs, how can he happily sleep there ? If food
is cooked with poison, it cannot be called good. 40. So
those who say that there is happiness in the earthly life
are the biggest fools. It is like the feeling of }oy at the birth
of a son to a barren woman. '

TUKABAM'S ASCETICISM

41. As he began to think in this way, vairagya{ the
ascetic spirit ) came to Tuka. Then he considered joy and
sorrow alike, and continually sang the praises of God. 42.
There was an old temple of Pandurang in a dilapidated
condition. He plastered it with mud himself, and then
coated it clean with cowdung. 43. Among all the religious
means of salvation, Ekadashi ( the 11th day in each fort-
night) is the highest of all rules. He began to observe it with
entire devc^ion. 44. He wanted to perform a kirtan hbn-
self but he had not previously studied it, therefore if a saint
sang he stood behind him as his companion. 45. He learnt

204

Gb. ZLVIII 45-58 NAMDEV'S POBTIO VOW

by hesrt the sayings of great old saints. He could see no
better way, and so had a firm belief in them. , 46. As he
looked at people, compassion arose in his mind. He put
himself to trouble to oblige them. If they were hungry, he
quenched their hunger. 47. You might ask how he did it.
Then I will tell you that in short. Listen to it. If a traveller
wai\ted a lodging he would take him into the temple. 48. If
anyone was hungry he gave him food. If he had none he
would procure it with trouble. 49. If anyone was thirsty
in a forest be gave him water. If anyone had travelled a
long way he massaged him to his satisfaction. 50. If he saw
a load on anyone's head, he took it on his own shoulders
and gave the man some rest. 51. If he saw anyone sick
on a journey and without any of bis relatives by him, he
very kindly gave him medicine and digestive food. 52>
When cows and .bullocks became feeble their masters
left them with cruelty : he used to stroke them with his
hands and gave them fodder and water. 53. If any
bhakias of Vishnu came to him he prostrated himself
before them, reverently washed their feet, and drank the
sacred water. 54. On account of this bodily penance, he
gained poetic inspiration. He expressed in Marathi
whatever is laid down in the Vedaa and Shastras.

NAMDlVS VOW TO WRITE POETRY

55. By way of illustration for the context, let us go
back to a most interesting story. May the listeners
listen quietly to it. 56. Once upon a time the Vdiahttava
bhakta Nama was saying to Pandurang, ' I will sing Thy
praise in Marathi in a hundred million verses. ' 57. At
this the Husband of Bukmini said, ' In vain have you
made this vow, O Nama. In this Kali Yuga one has only
a hundred years of life, and it is full of accidents. 58^
But you have made a vow and expressed it in words, but
H will not be fulfilled. ' Then Nama placed his head on tba

205

BHAKTAVUAYA Ch. XLVIII 58-71

feet of the Husband of Bukmini and thus implored Him: 59.
'My vow depends ort thy help, O Gtod. Therefore do Thou
fulfil it in person. What is there that Thou art not able
to do ? Of what value am I ?* 60. Hearing this entrea-
ty of Kama, the Holder of the bow ( God ) was pleased. He
placed His assuring hand on his head and ordered
Sarasvati ( the goddess of learning }, 61. ' You sit on
the tip of his tongue, and enable him to express poetioally
the secrets of the Vetias in the Marathi language.' 62.
Then the daughter of Brahmadev ( Sarasvati ) humbly
said, ' Namdev will speak out of inspiration; but O Chakra-
pani, employ someone to write quickly bis utterances. 63.
He must write the words as soon as they come from his
mouth, but if asked to repeat the same words they will
not come.' 64. On this He who is dark as a Oloud replied,
'I myself will write it always. Just now I do not
see any quick writer. ' 65. Then Chakrapani set aside
all his games and enjoyments and taking an inkpot and
pen in hand, began to write continuously the verses of
Namdev. 66. I very much wonder over the fact that He
whom the Vedas and Shaatraa praise, and Whom the poets
like Vyas and Valmlki describe, became the writer of
Nama's poetry. 67. The Life of the world gave up His
home in Vaikunth and abandoned His reclining on the ser-
pent Shesha in the ocean of milk, and waited upon Namdev
with pen and inkstand in his hands. 68. Chakrapani was
all attention to what came out from his lips. He shook off
sleep and sloth, and was attentive day and night. 69. In
this way Shripati sat in the company of Nama for several
days. Listen to the vast amount of the poetry. 70. The
verses amounted to ninety-four millions and forty-hundred
thousand, and in the end there was the lalit containing
nine hundred thousand. Seeing such a large amount the
Lord of the world was wonder-struck. 71. He said, 'Blessed
is Nama's love. He has sung My glory in a wonderful

206

Ch. XLVin 71-83 TUKARAM'S POETIC INSPntATION

vray, the limit of which is not even understood by the
Vedas. He has made Me Puruakoltam ( Vishnu ), his own.
72. Saying this, the Lord of the world patted Nama on the
back, and then said, ' Still some of My love remains to
be described. 73. Now think of My form at heart and look
at Me with love and with eyes wide open. ' As Ohakra*
pani thus spoke, Nama fell at His feet. 74. ' Tou have
made a vow to compose a hundred million verses, and to
fulfil it, I, the Life of the world, will do the remaining
verses Myself and thus carry it to. completion. '

TUKARAM'8 POETIC WORK A DIVINE COMMAND

75. Then Gk>d held Nama by the hand, and went to
Tuka in a dream and said, 'Do not say anything senseless.
By My order, now compose verses. 76. The limit of them
is a hundred million. You carry it to completion.' Having
said this the Lord of the world stroked Ms back. 77. As he
woke up he could see neither the Husband of Rukmini nor
Nama. It was a great wonder to him. 78. With bowed head
he accepted the dream as an order and started with the ait
of poetry, contrary to which he did not utter anything
meaninglessly. 79. In his kirtan he uttered words full of
pathos and love. The pious bhaktas with ]ove and devotion
listened to it. 80. There were amongst the listeners som*
who were scrupulous and critical. They said, ' These pomns
are quite new and we do not consider them as an authori^
St all. We will not listen to them. SI. YThy do you give
up the wCrds of tbs ancient saints, ana try to show yoor
greatness ? When we obtain dainty foods without trouble,
^hv should we put ourselves to the trouble of cooking and
^~"' ^ir hands ?' 82. Now listeners are likely to ask, 'If
., XT \ ndof Rukmini ordered it, why riiould people call
tneiiUBOau ^ ^ j. g^j jj |g ^n old story that behind
in quration tat> , h o<» -an.

j.JL».^ ,^»«^i *u '« »r« always Gi-r.7 '"viiers. 83. When

BHAKTAVUAYA Gh. XLVIII 83-95

bis prophecies, even at that time there were impious men
who did not consider it as an authority. 84. Then when the
Husband of Janaki(Rama) became an avatar and acted exact-
ly according to prophecy, and when the people saw it with
their own eyes, they believed it. 85. In the i)taipor-age
the poet Vyas gave out his prophecy but the Kauravas
had no faith in it. But when it came true in its natural
course, Dhritarashtra bowed to Sanjaya. 86. In this way
for a long time past, men have persecuted the pious ones.
This was why the low-minded reviled the verses of Tukarara;
87. just as at the sunlight the owl censures it, or like a
thief does not like the coming of the moon in the east. 88.
Hearing the reputation of a donor, the miserly despise him
for nothing. At the sight of divine herbs shining at night
diseases feel uneasy in mind. S9. The oration of a learned
person is supposed as Ponsensical prattle by a cowherd.
Where there is the singing of a gandharva, the donkey is
sure to bray. 90. Will the pungrsiZ-creeper like the odour
of the bakitl flower ? Will the Muhammadans worship a cow,
even if it is of a dark colour ? 91. The Brahmans worship
images but the Muhammadans smash them. In the same
manner the pious listened to the praise services of Tuka while
the revilers derided them. 92. But he considered both alike
and continued his worship of Hari ( God ). If a Haridas
performed a kirtan, he used to listen to it with reverence.
93. Day by day his love for God grew and along with it
grew his devotion also. As he sang the prafees of Hari
( God ) all alone at night, sleep did not overpower him at
all. 94. In the months of Askadh ( July ) and Kartik
(November) he used to go as a pilgrim to Pandhari.
Then on every fortnightly eleventh day he went to visit
the god devotedly.

SHIVAJI VISITS TUKARAM
95. His freedom from desires was extraordinary,
20S

C2i. XLVIII 95-110 SHIVAJI VISITS TUKARAM

One day Eing Shiraji hearing the reputation of Tukoba
came to visit him. 96. In those days the Muhammadans
were in power. King Shivaji was at Sinhagad. Without
the knowledge of anyone he entered Poona, 97. There
at a grocer's house the Vaishnava Tuka was performing
a kirfan. As the kiag knew of ifc he was greatly pleased.
98. Then at night without anybody's knowledge he stealth-
ily came into the town. He was very much afraid of the
Muhammadans, for they might apprehend him and take
him away. 99. The king came secretly with a view to
visit Tukoba and go back to the fort. 109. He put some
gold and silver coins in a shiniag plate of silver and
placing it before Tuka, prostrated himself before him.
101. As the bhakta o£ Vishnu saw the money of the king
he began to tremble all over. O pious good people, listen
to what he said to Shivaji then: 102. ' We do not need a
store of money. We need Vitthal only. Aside from Him
we have no liking for anyone in the world. 103, As one
should honour a jeweller with pebbles, in the same way is
the offer of .gold to us. 104. We had heard of your great repu-
tation and today we have witnessed your generosity. But
what we Vai-'hnaras do not like, you have with love laid
before us. 105. The money which you have brought to
offer us, is to us like beef. * At these determined words the
king felt abashed. 106. Tukaram further addressed the
king and said, ' If you wish to do something vhich would
satisfy us, t^ien we will tell you a secret. 107. Think only
of Vitthal's name and thereby only we shall be happy.
Any other fortune to us is like earth, O king. 108. Put a
rosary of fiil>i beads around your neck, and observe the
ekadashi ( every 11th day ). We shall be satisfied by that
only and not by heaps of money. 109. With love and joy
at heart, call yourself the slave of Vithoba. This is our
only desire ; fulfil it to our satisfaction. ' 110. Seeing
such freeduin from desires, the king wondered in his mind
B.V. II14 209

BHAKTAVDAYA Ch. XLVJII 110-122

and then with sole devotion he prostrated himself before
Tukaram over and over again.

8HIVAJI PROTECTED BY KRISHNA

111. That was the day of Hari [Ekadashi] and the
king was listening to the Mrtan with love. In the mean-
time two thousand Pathans were sent by the Miiham-
madan General ( to apprehend Shivaji ). 112, The spies
of the Muhammadan General told him of the king's
arrival into Poona to visit Tuka at night. 113. Then that
bad man sent ( two thousand } horsemen to arrest him at
once. They equipped themselves with various weapons
and came running at midnight. 114. They beseiged the
house in which the kirlan was being performed and did not
let out anyone from the house. 115. They had orders that
they should discover Shivaji and arrest him and bring bim
out. The king had this intelligence that the army of
the enemy bad beseiged the house. 116. Some advised
the king to get up and run away at once. His mind was
full of fei^r and in great perplexity. 117. Seeing
the sorrowful commotlou of the listeners, Tuka
understood the whole thing and he asked them, ' What
are you whispering to yourselves ? Tell me at once."
118. On hearing the question of Tukaram, the people who
knew replied to him in a low voice, ' A fearful army of the
enemy has arrived to arrest the king. 119. Therefore the
king must be removed from this place at once. If you
permit us to do it, then only will his life be saved. '
130. Thereupon Tuka replied, ' None should go away from
the kirtan. Such is the rule of religion. Don't you know
this ? 121. At this the king sat there determinedly and
said to himself, ' Aside from the Husband of Rukmini,
there is no one in the three worlds who can save or destroy.
122. To-day is the Ekadashi festival, an auspicious day.
Near me are the Va'ahnatn saints. If I die in the Idrtan

210

Ch. XLVm 122-134 SHIVAJI B8CAPB8 VBOIC POONA

my fortune will be great' 123. Outside the «nny was
thinking of apprehending the king without delay. Many
spies went into the house but none of them recognised
( Shivaji ) the king. 124. The spies went to the Qeneral
and told him that there were many men sitting in the
Jdrtan but they did not know which of them was King
Shivaji. 125. On hearing his soldiers' message the evil-
minded person became hot with anger and said, ' Kill as
many men as there are in the kirtan. 126. Amongst them
the king will naturally be included. ' Such was his firm
resolve, but Tuka who could understand the hearts of
others knew this. 127. Then he brought into his mind the
Lord of Pandhari and pleaded with Him in a plaintive
manner, ' Victory, Victory to Thee; the Lord of the help-
less, the merciful One. Now rush at once to my help.
128. These people here have come to listen to Thy praise-
service. They are all fallen into a sudden calamity.
Who else aside from Thee will destroy it ? 129. Distur-
bances run away from the place where Thy praise-service
is being performed, so the saints have said, but it is about
to be falsified. 130. O Life of the world, if Thou art
testing my mind, then let me tell Thee that I am not
afraid of my death. But the saints and other good
people will be full of sorrow and I cannot bear that
sight. 131. This ( fear ) is hereditary with us. Dost
Thou not know it, O Husband of Bukmini ? An inter-
ruption to my service is nothing short of death to me. '
132. Hearing this compassionate pleading, the Life of the
world at once arrived there and embraced Tuka and said,
' Continue your praise-service. 133. I will disperse the
mighty disturbance of the enemy's army myself. With
a quiet heart you continue with love your kirtan.'

KRISHNA DISGUISED AS SHIVAJI

134. Saying this, the One beautiful as a cloud, Himself
211

BHAKTAVUAYA Ch. XL VIII 134-148

todc &fl form of King Shivaji, and riding a horse at once
came out of the hoose. 135. The men who sat to listen to
the hirtan did not know of this event. O pious ones, the
bhaktas of Qod, listen to the extraordinarily wonderful
story. 136. The Life of the world suddenly appeared near
the house in which the Jdrtan was being performed and
Himself shouted loudly, ' O the king is running away I '
137. Two thousand Pathan soldiers had besieged the house.
They looked before and behind them, and plainly saw the-
king. 138. For a moment he cams within their ken and
at once hurried on. The Lord of the world with the army
at His back worked a great wonder. 139. The citizens left
their beds pell-mell, stood on the terraces of their houses,
and talked between themselves: 140. 'The king is run-
ning ahead and the Muhammadan soldiers are pursuing
him. Now his life cannot be safe. We can clearly see
future disaster.' 141. To the spies who were on the look-
out in the enemy's army the Life of the world appeared as
King Shivaji. 142. Some shouted, ' Hera the king is run-
ning away; catch him.' The soldiers were in a state of con-
flkernation and began to run pell-mell. 143. He was seen
near one man but as he attempted to catch hold of him he
could see no one. Some thought of killing him instead of
running after him. 144, Some cried, ' What are you
looking here and there for ? Surround him.' Others cried
•Coward« that you are, you cannot take hold of a single
brave man. 145. We are two thousand brave soldiers, and
that he should escape from amongst us is shameful to us
Why do you carry weapons in your hands ? Why not cut
your own throats with them ? ' 146. Some exclaimed, ' We
shall catch the king at our leisure when it is day. We can-
not see now, then why struggle for nothing?' 147. Skaranga-
dhar ( God ) remained steady for a while in one place, and
worked a wonder. He showed Himself at once and shouted
' He is found. CM»h him.' 148. The soldiers wettt in pur-

212

Ch. XLVIII 148-160 SmVAJI BBCAFES FROM FOONA

•uit of him, but the Lord of the world could not be csaght

by them. Sometimes He app«tred near them but as tlMy

tried tc oateh Him He escaped far away. 149. It was a

bright fortnight and so there was moonlight. With the

help of that light the Muhammadans began to run. In

the course of three hours they vrer« taken fwfey miles far

away into a dreadful jungle. 150. The Life of the world

took the army into a mountainous, very frightful and

barren jungle full of prickly shrubs and then returned.

151. All the soldiers looked about them but they could no*

wtiere see King ShivajL They said, ' We were labouring

under s wrong idea, and rushed about at night for nothing.'

153. Some said, ' Our eyes were wandering wildly and

glaringly and thereby we were put to trouble for nothing.'

Others said, ' We clearly saw him near us." 153. As they

began to return, the moon had set. In the darkness of the

night they could see nothing and they could not find their

way. 154. They rode one after the other and stumbled.

They began to say to one another, ' The prospect is not

good' 155. The brambles rubbed against their persons

and their clothes were torn. Some loudly lamented say*

ing their lives were in peril. 156. It was intensely c<dd

and the army was therefore in a perilous condition. They

struggled in the barren jungle and their horses ran away.

157. The Life of the world performed a wonder and did

not take the life of anyone. The Muhammadans wandered

here and there in a naked state and were all overtaken by

a great disaster. 158. Their weapons fell from their hands

and their horses had already run away in the forest. Their

clothes were snatched from them by the thorny bushes and

all were in a beggarly condition. 159. In this way, having

punished the evil>minded, Cbakrapani ( Ejrishna ) returned^

went to the kirtan of Tuka and tenced full of low.

160. None of the lirteners knew what had happened. ^Dte

Lord of Paadhari had warded oS disaatar and had par-

218

BHAKTAVUAYA Ch. XLVTII 160-178

fonned a great mam ( illusion ). ISl. The Life of the
world oame near Xuka and whispered in his ear all the
news, and told him to continue his fdrtan with love and
without any fear in his mind. 162. Then all the audience
shouted ' Viotory ! Tictory 1 ' and clapped their hands and
loudly sang the names of Gh>d. The Vaishnavaa danced in
the kirtan, and Vanmali ( Vishnu ) «ras pleased. 163. All
th^ people told the king of the coming of the enemy's
army and how it ran away without being opposed. 164.
The king wondered and said that the Husband of
Bttkmini was pleased with him, for an irresistible disaster
had come on all. 165. He felt satisfied in this way and
continued listening to the kirtan. The audience were
awake for four watches ( 12 hours ) and it was dawn.
166. Auspicious lamps were waved over the Husband of
Rukmini, and the people shouted Hari's names and fell
prostrate on the ground full of love. 167. As the king was
returning home the men and women in the town accosted
him saying, ' Last night we saw one like you running
through the town quickly. 168. As the Muhammadans
saw him they ran after him ; but how you escaped the
disaster we very much wonder. ' 169. The king wondered
at heart and said, 'Qod's deeds are unfathomable. The mer-
ciful Chakrapani (KriBhna)ha8 saved me from calamity.'

8HIVAJI OFFERS QBAIN TO TUEARAM

170. One day King Shivaji was thinking to himself,
* K I offer a fortune to Tukoba he does not accept it. 171.
Therefore I shall present myself as a humble person and
take grain to his house. Otherwise he will not accept
my offer of royal food.' 172. With this plan he wore torn
clothes, and loading two maunds of grain on a bullock,
Parted to go. 173. As the night had advanced two
ghatihas ( 48 minutes ) he arrived at Tukoba's houses
Tukoba was sitting near the /ute' altar with a rosary in

214

Oh. XLVIII 173-187 TUKARAM AND KB WIFB

his hand. 174. Jast then the king quickly arrived and
threw down the saok of grain at the door and said, 'Swami,
I have acquired this grain by labour. 175. With devo-
tion I have brought a little to your feet. lam very humble
and lowly. Please store this up In 3rour house.' 176.Then
the king bowed to him and quickly went away. Tuka knew
in his heart the plan the king had adopted. 177. He thought,
' If I tell the king that I have made him out, his love will
receive a blow.' Therefore he silently want on repeating
the names of God.

TUKARAM'S ADVICE TO HIS WIFE
178. Then he told his wife, ' If we keep the whole of
the grain which the king has brought, our good deeds will
suffer. 179. Therefore keep only one day's provisons for
ourselves and distribute the rest among the Brahmans.'
ISO. Hearing this, his wife flew into a rage and began to
beat her forehead with her hands and said, ' I am unfortu-
nate. 181. A sack of grain came to our house without any-
one's asking for it. But he won't let the children eat it,
If it is distributed to the Brahmans, what am I to do ? How
shall I conduct the family affairs ? 182. To this he replied,
' How can we have a bigger share than what is stored up
for us in our fate ?'

A DEAD CHILD COMBS TO UFB IN TUKABAM'8 KIBTAN
183. One day Tukoba was performing a kirlan with
joy in a temple when a very wonderful event took place.
Listen to it, O pious ones. 184. The loud sound coming
from the beating of the cymbals, the drums, etc., filled the
sky. Men and women sat listening to the lila ( life } of
Hari attentively and with respect. 185. A pious man who
was a coppersmith came there to listen to the feirton; his son
was dangerously sick and he was very uneasy. 186. His
wife mid to him, ' Don't go to the kirtan tonight.'
But h« did not listen to her and went. 187. After he had

815

BHAKTAVUAYA Oh, XLVIII lt7-l»8

gone the chfld died snd the mother wept bitterly. Then she
lifted up t!w dead body of the child on her shoulders and
going to the place where Tukobs was performing a fttrton
«he left it there, 188, Then she addressed Tukaram, ' You
have been persecuting us. You have made my husband
crazy and made him discard affection and desire. 189.
Because he came to listen to your kirtan my child died.
In our house for a long time past the name of Hari ( God )
has not been profitable. * 190. Saying this, she rudely
placed the child on the floor during the kirtan. Thereby the
minds of the audience were upset but all sat quiet;
191. just as if a beggar should begin to eat dainty food
and some earth should fall upon it, so in the same
way when the dead body was brought there the pleasure
of the service was dissipated. 192. The people said,
' Hear, O wife of the coppersmith, you have brought the
dead body here ; but Tukaram does not possess an elixir
which would bring the dead to life. Then how is it
possible that he can make your child live ? ' 193. While
all the people thus spoke, Tuka replied to them, ' Even
divine nectar is nothing before the name of God. It is
not obtainable even to Indra and others. 194. If your
hearts waver in believing this statement, you will at this
very moment experience the truth of it.* Having said this,
the FaiaAnam 6Aa/icta worked a miracle. 195. He asked his
audience to repeat • Vitthal, Vitthal* with their lips and
told them that it was the real elixir that would bring the
'dead to life and that they should entertain no doubt about
it, 196. As he thus spoke, loud acclamations of the name
of Vitthal were heard. It appeared as if the sound of JBrahma
came there and reverberated through the sky. 197. Even the
canopy, the pillows and the carpets shouted the name of
Vitthal and the pebbles and stones on the earth began to
utt<a- the name of Hari. 198. From the musical instni>
mentBsncb. as cymbals and baanera &«re emsiiaiid the

216

Ch. XLVin 198-205 DEAD CHILD BBSTORBD

sound of the name of Yitthal. Qods oame in the sky and
looked on the scene with eyes full of delight. 199. The
knowing and the ignorant, the great and the small, all
lovingly cried ' Vitthal. ' And all the simple-minded
people began to rock themselves with love to and fro.
200. As the people looked at one another they saw in each
one the image of Vitthal. They did not notice the
presence of different castes. Such was the wonderful
state the audience was enjoying. 201. Just then a
wonderful event took place there. The dead body sat up
alive and just then the people cried, ' Beware. ' All of
them were wonder-struck. 202. The child's mother was near ;
feeling satisfied she said, ' I reviled Tuka through
ignorance.' 203. All the people saw the wonder and it
filled their hearts with faith. They exclaimed, ' There
is no mightier nectar than the name of Hari.' 204. In the
next chapter the Husband of Rukmini will make me
relate a beautiful story. He has placed His assuring hand
on the head of Mahipati and in His mercy has housed
Himself in Mahipati's heart.

205. SioasU ( peace ) ! This book is the Shri Bhaktavijaya,
listening to which the Lord of the world will be pleased.
Thereforeiisten, O pious ones, to the deeply delightful
forty-eighth chapter; it is an offering to Shri Krishna.

212

CHAPTER XLIX
TUKARAM
( Continued )

Obeiaance to Skri Oaneah. Obeisance to the Husband
of Skri Ldkshm.
GOD PL1A8BD WITH AS0BTI08

1. Victory to Thee, the Ocean of mercy, the Lord
of the world. When Thy worshippers fall into disaster
Thou of Thy own accord dost act for them in Thy visible
ac^un form. 2. Thou dost look beautiful all over as a cloud
looks. Around Thy waist is the yellow, silk divine gar-
ment. On Thy chest is the yellow medal from which shine
rays of jems studded on it. 3. Thy yellow crown is of
shining gold at whose sight the moon is abashed. In Thy
ears shine the yellow crocodile earrings of beautiful form.

4. Around Thy neck is the yellow mohanmal ( necklace )
in the midst of which is the lustrous Eaustubh jewel, at
the sight of which Thy loving bhaktas have become dazed*

5. On Thy forehead is the yellow saffron spot. On Thy
body is the yellow daub of sandalwood paste. Around
Thy waist are tiny yellow bells which rivet the eyes.

6. Thy upper garment is yellow. On Thy wrist is
the hero's bracelet of yellow colour. Thou art very
beautiful with Thy yellow ornaments. 7, On Thy ankles
and feet yellow vaki, todar, wale, and nepur look very
beautiful. Thy bhaktas for ever see the lustre of Thy
nails. 8. Thy feet which are not obtainable even to
Brahmadev and others, are accessible to Thy servants who
forget their family life and sing of Thy virtues. 9. An
idea of public honour or dishonour never comes in their
minds. They have abandoned the public way of behaviour.
They who sing without a sense of shame in Thy praise-

318

Oh. XLIX 9-21 MAHIPATI'S PRAYER

service hare sttained Thee, O Shripsti. 10. Those who have
heartily forsaken bad desires and equally regard oowdung
or gold, and who cherish a dislike for even heavenly happi-
ness, become Thy dear ones; 11. who have given up affec-
tion for their bodies and have kicked away the four kinds
of salvation; they whose freedom from desires is of this
kind they have attained Thee, O Husband of Bukmini.
1?. When Thy loving bhaklaa are in diflSculty Thou dost «t
once assume a aagun form. Iliou, Merciful to the lowly,
dost come to their help without thinking of the favourable
or unfavourable time. 13. The Shaqras and Puranaa say
Thou art in Thy Buddha avatar in the Kali Yuga ; but in
opposition to their saying Thcu dost become sagun at Thy
will. 14. Just as a child without heed to time goes to its
mother ( to he fed ), and she out of affection nurses it
auu Is never cruel; 15. in* the same way, although it is
not time for Thee- to dssun)" SP avatar. Thy loving bhdk^aa
call on Thee, and heeding their ardeni dssirs Thou dost at
once whisper Thy secrets. 16. My mind takes delight in
describing the good qualities of those Vaishnams who are
solely devoted to thee and who have made Thee their own.
17. O Vanamali ( Vishnu ), Merciful to the lowly, I have
formed an unreasonable longing that Thou wilt sit in my
lotuB-htoarr aud <fause me to describe new aiid delightful
stories. 18. As a father teaches his child the alphabet by
holding his hand and by placing pebbles on the ground; in
the same way, O Thou, the Husband of Eukmini, Thou
dost cause my hand to write this book. 19. Thou didst lift
the Qovardhan mountain and didst give the glory to the
cowherds. In the same way, in order to satisfy my desire
Thou dost inspire me to compose this book. 20. 1 am dull of
intellect, O Lord of Pandhari; I am not even able to deli-
ver a message. That through the mouth of such as I am
Thou dost describe the stories of Thy bhaklaa is indeed
wonderful. 21. I have not witnessed with my eyes when

219

BHAKTAVUAYA Ch, XLIX 21-33

and what happened. But if I am in difficulty, Thou
comesfc to help my rememhrance. 22. O Holder of the
Sharang bow (Krishna), jThou art the Enlightener of intel-
lect. I have put all my burden on Thee. Thou dost defeat
the pride of self, enabling me to compose the book.

TUKARAM'8 FOREST LIFE

23. In the end of the preceding chapter the listeners
have heard the story as to how a dead body was brought
to life by the names of Vitthal being lovingly repeated.
24. At the sight of that miracle by Tukaram, people began
to respect him more and more. Then Tukoba went into the
forest and sat contemplating Hari ( God ) with a complete
abandonment of devotion. 25. He considered any hypocri-
tical public honour as dog's dung. He discarded all ideas
about honour and sat singing the praises of Hari ( God )
with concentrated devotion. 26. He went and sat in a
secluded place in an unconscious bodily state for which
the crooked minded reviled him and called him a devil.
27. He ran away from any place where he beard his
praise, and went to sit where he was being censured and
listened to it. 28. If anyone offered him dainty food with
respect he did not like it, for he had thoughtfully curbed
his tongue. 29. But if any poor and humble person offer-
ed a simple vegetable food, he ate with love just as much
as would sustain his body. 30. He went and sat in the
forest of Ballal in seclusion during the day and at night
he would come into the town and in love perform Mrtans.
31. Although he was in his town for two months he did
not go home and his wife went from house to house publio-
ly complaining about him.

TUKARAM RETURNS HOME

32. She said, 'Hear, O my friends, my fate is adverse.
My husband does not care for me but goes and sits in the
forest. 33. He has given up his business and dances in

880

Ch. XLIX 33-47 TUKABAM'S WIFE COMPLAINS

the kirtan with love. He constantly thinks of Purushottam
( Vishnu ) and as a rule sings His praises. 34. He has been
in the town for the last two months but all that time
he has never come home. O friends, I am • worn out
by anxiety day and night. 35. If you ever see him, teach
him the morals of religion. He has abandoned his wife,
and therefore his life has become disreputable among
the people.' 36. She repeatedly complained about him
to her neighbours and one day she took a pot and went
to fetch water. 37. She filled the pot with water and
was going back homo when she met Tukoba on his way
to the temple after bathing. 38. His wife at once went
to him and caught him by the end of his dhotar. Listen
to what she said to him without any sense of respect: 39.
' You are without any sense of shame and scruple and you
dance day and night in the praise services of God, You
never come home and on that account I feel so uneasy.
40. On account of public shame I weep bitterly at home.
Tell me at once what you mean to do with us. ' 41. On
this he replied to his wife, 'Your parents married you with-
out any thought of my circumstances; then why should I
provide you with food and clothing ? ' 42. Then his wife
said to Tuka, 'Whose circumstances, then, did they consi-
der ? ' He said, ' Of my parents, and they have given you
into their care.* 43. On this the wife replied, 'Your parents
are dead. Where can I go, to find them ? You yourself have
cremated them in the funeral ground.' 44. On this the
bhakta of God said, ' Pandurang is my father, and the
Mother of the universe, Rukmini, is my mother. Both of
them are for ever imperishable and immovable. 45. They
do not grow with the growth of creation and are not
destroyed with the destruction of the world. 46. If the
sky reflects in a pot of water, and the pot is broken, it can-
not be said that the sky is broken, 47. In the same way
are my parents. Contbmplate their feet in your heart

221

BHAKTAVIJAYA Ch. XLIX 47-58

Tbey will provide you with food and clothes. Have no
doubt about it.' 48. The wife then said, ' O lord of my
life, now please come home. The revilers will be put to
shame thereby. And by your presence our family life
will look well. 49. I will worship the feet of Shri Hari
( God ). Even they will provide food and clothes for me.
You sit quietly at home and continue your worship of Shri
Hari.* 50. The husband then said, ' If you listen to my
advicfij and if you give me your word for it, then I will
now come home at once.' 51. The wife gave her promise
and brought home the Vaishnava Tuka. The people won-
dered very much and began to talk between them-
selves: 52. 'He made an exhibition of his vairagya ( as-
ceticism ) for a few days, and let his reputation spread,
but again he has yielded himself to maya ( illusion ) and
has returned to his family affairs.' 53. Some said, ' It is as
it ought tubs; for spiritual riohes are to be truly gained in
family life. That Tuka has accepted his wife is a matter
of satisfaction to us. 54. Many go ar.cl sit in the caves
of mountains, but which of them has attained VaikarUh
{ yishnu's heaven ).' In this way the people gossiped
withoUk .^^y consideration. 55. Some derided Tuka while
some praigea 2?^<°- Some called him the best while others
called him the wors*. But ha disregarded both praise and
blame and he was ever fui* pf Joy.

TUKA'S ACVIOE TO KIS WIFE

56. That day was the day of Hari ( ekadashi ). Tukoba
was sitting near the tultii altar. He called his wife near to
him and said, * Listen to the sto*y of Hari ( God )' 57. Say-
ing this, he seated her in front of him and took cymbals and
virta in his hands, and gave her a piece of advice in eleven
abhangs which the good have already heard. 58. I will
bring to my mind the purport of it, and describe it in
my uncouth language. But it is as if showing the sun with

222

Oh. XLIX 58-70 TOKABAM ADVIZfflS HIB WIHS

the help of a light. 59. Wh«K then is the need of. neotu,
some physicians give ordinuy herds; and in the same way,
dull as I am, I am endeaTCR|#&g to explain the meaning of
Tuka's <a)hangs. 60. When <|irty rivulets meet with
ihe waters of the Ganges they <. oan no more be described
as unsacred. The rust of iron l^ains no i^ore as soon
as it has come into contact with raa parts ( touehstone ). 61.
For after all, the incomparable expression of saints has a
meaning which is very profound; and through their favour
I will try and explain a little. Listen to it, O ye good
people, with love. 62. Then he ( Tu^a ) seated his wife by
his side, and said, * Consider this human body as a field.
If there we remember Hari (God) then by oui- good fortune
the crop will be tremendous. 63. Those who have not
ensured the spiritual riches are entirely lost. They
have laboured in their family life for nothing, and
have merely worn out their bones. 64. Eighty per eent
of this we have to pay as revenue to the government,'
otherwise the officer Kaloji ( death ) will greatly terrify
us. 65. Through his fear ten per cent have been paid
off, but he does not see the remaining seventy per
cent. 66. . You are likely to ask what the ten per cent
means. If you have a doubt about it, know that they are
the ten organs which have been at present worn out.
67. To my ears any sweet praise or bad words are alike; and
I look without any sense of difference at gold or earth. 68.
To my tongue, sugar or the bitter fruit of vrindivan aie just
the same; and I smell as equal the stinking pungal creeper
or the fragrant flower of bakul. 69. There in the heart
is the fickle mind, but it has been steadied at the feet
of Vitthal. In the same way are the organs of action
which have lost the power of action. 70. In this way the
ten have been shaken off as they have become incapable
of understanding their own functions. Now I shall give
you an account of the remaining seventy which I have.

323

BHAKTAYIJAYA Cb. XLIX 71-84

71. Pandarans (Gk>d) is the officer of this place. He sits in
the heart's pahlic square and says, "Pay off the remaining
revenue. 72. Sell off your pots and your cattle, and with
their oost pay off the remaining revenue and bear this
thought in your mind and become clean. " 73. My
darling wife, if we do not pay Him His due, where have
we a place to hide in ? Without Him there is no other
place. Thoughtfully consider this. 74. He is the Lord
of the World. He is the Pervader of the Universe. If we
run away from Him through fear, there is no one who can
giilbus shelter. 75. When His servants are behind me,
where shall I wander for refuge ? Had I but refused to
undertake the cultivation right at the beginning He would
not have troubled me like this. 76. Therefore let us pay off
the remainder and stay here for ever. Whatever He is
pleased to give us as our wages we .qhall eat. 77. There is
no limit to those who have been plundered by Him. Thpy
have not come back to enjoy the family life. For fear of
Him, nobody is willing to undergo births. 78, The
sadguru has deprived one of his bodily consciousness and
he is totally destroyed. People laugh at him for his dis-
regard to honour and dishonour. 79. He takes those who
have passed the test to Vaikunth (Vishnu's heaven). He was
tnfuii after me also and then I had to pay for it with my
Uf«. 80. I have understood this already, but I ignore the
knowledge. I have been found in the hands of Him who
has harassed so many with cruelty. 81. Now think well
in your mind and be indifferent to worldly things. My
life is in peril, then why should you hesitate ? 82. If you
have clearly seen this without trouble, then why do you
not like it ? Tell me. T have actually to starve, then why
cling to any sense of shame ? 83. If I love my own body
then I cannot say what will happen to your life. I will
adopt a plan which will never separate us. 84. We will
iive together with all our children. If you will listen to

S84

Ch. XLIX 84-97 TUKABAM TO HIS WIFE

this advice of mine, there cannot be a talk of sei»ration.
85. Now you might ask what the children will eat. But do
not think of that at all. They are destined to get as muoh
food and clothing as is fixed by the Oreator. 86. You cut
asunder the noose which is around your neck and avoid
the eighty-four millions of births and deaths and free your-
self from the trouble of living in the womb. I will tell you
how to effect it. 87. 1 will forsake you and run away, then
seeing you as my property they will impose it on me. Why,
your very hands will come to oppose and attack me. 88. At
the sight of the beating of the servants of the god of death
I tremble through fear. If you care at all for me, then
be generous. 89, What shall I do to my fate ? My life
and fortune are at stake. But this is not my doing, it
is the Lord of Pandhari who likes it. 90. I have been
reduced to the state of a beggar but He does not leave me.
He has no mercy and I see destruction as sure and certain.
91, We shall drink water out of a dry gourd, and as
for food, there are leaves created by God. Therefore with
a large heart give away everything. 92. If you form
this resolve, then the good people will honour you. Your
reputation will spread in the two worlds. Listen how it
will be. 93. Think of the cattle as dead through disease.
Imagine that the pots have been stolen by thieves. And
make your heart so hard as to think that you
have no children at all. 94. Overcome all desires and
liarden your heart. As a simile, I will tall you to make it
as hard as adamant and to braca up courage. 95. There is
little happiness in the family life. Throw it away. When
you expepiance the supreme joy to satiety, you will have it
in a large quantity which even sages like Sanak and others
longed for. 96. Thesa mighty disturbances will pass away.
The snares of the worldly life will be torn asunder. And
eventually we shall enjoy glorious festivals as we walk
along the path of Vaikunth (Vishnu's heaven). 97. The
B. V. II 15 225

BHAKTAVIJAYA Ch. XLIX 97-10S>

celestial sages will perform the festivals and we shall
both be happ7. The serrants of Vishnu will seat us in
s chariot of light studded with gems. 98. Many saints
and Mahants and Ktnnars and Siddhaa will come forward
to receive us. They will seat us in the chariot of light,
and make a loud clamour by the repetition of Qod's names.
99. As we shall see our parents there we shall cling to
their feet tightly, and thers we shall pass our time in tell*
ing tales of joy, and will remain with them. 100. If you
like to see that wonder of happiness, you must make
your heart large; give up the troubles of the family
life, and accomplish the acquisition of the supreme
spiritual riches. 101. You should make every effort to see
God. and don't run after what is perishable. Get up early
morning and bathe with repentance. 102. Tomorrow is
Monday and the twelfth of the fortnight and a festival.
Therefore with a pure heart send for the Brahmans. 103.
Make the sankalpa ( resolve ) according to religious rites
and have the house plundered by the Brahmans. Do not
entertain an anxiety as to how you will obtain it in the
future. 104. Pandurang is at our head as our father,
mother, friend and a dear and near relative. He
Himself will provide everything for us. He will not let
us fall into calamity. 105. He is near me. My lengthy
description makes Him out to be very far away. You
are not blind. You have seen Him and you know all His
signs. 106. Pandurang has manifested Himself in my heart
and therefore I do not like such happiness as arises from
-snsual objects. As I see His soflfun form, alltbe struggle of
say heart Is quieted. 107. Worldly people like only two
(.hings more than even their own life, viz., gold and woman.
48 to us, they are worse than pebbles. Do you not know it?
108, My hunger and thirst are satisfied. My friends and
relatives, and this forest and the trees In it, are alike to me.
109 I consider joy and sorrow as equal, because the

226

CJh. XLIX 109-121 TUKARAM a ADVICE TO HIS WIFE

Hutband of Bukmini is n«ar me. The illusion that the
sensual objects are imperishable should be out off and we
should only sing the praises of Qod. 110. Through the
favour of the sadguru, Ood made me to utter this. You too
with reverence have listened to it;then act now accordingly.
111. The Husband of Bukmini is pleased with me and has
accepted me as His own. Now know for certain that there
is no other consideration before me. 112. Believe these
words andbraoeup your loins with courage. Without any eff-
ort on your part you had the mystic maTt/ra. llS.Now sweep
the ground clean and sprinkle it with water. Decorate the
hdai altar, and worship the casual guests and the Brah-
mans with devotion. 114. In body, speech, and mind
become the slave of the Vaishnavas with sole devotion and
in love take the names of Vitthal day and night.'

115. The good people know that in the course of my
narrative I have taken advantage of the advice of Tuka to
his wife as a piece of advice to women iti general. 116.
Vaiahnava Tuka uttered only eleven abhangs. I have com-
mented upon them in ovi verses and have explained them
clearly. 117. May the Saints see the original and bring
the meaning to their minds. If they behave accordingly
they will surely cross over (the ocean of this worldly life).
] 18. Tuka in fact has advised the seekers after spiritual
riches, making his wife as an example. Thereby the snares
of earthly life will be severed, and happiness arising from
peace will be within one's easy reach; 119. just as seeing
the longing of the chatak bird, the Husband of Eohini
( the moon ) rises in the sky. But no one is deprived of
its light, for it is equally given to all. 120. Although he
has advised his wife, still no one is deprived of its
meaning. It is there and will be nis who accepts it.

TUKA'S WIFE HAS HEE HOUaE PLUNDERED BY THE
BRAHMANS
121. As the advice fell upon her ears, her heart
227

BHAKTAVUAYA Ca. XLIX 121-132

melted ; then lovingly she listened to the story of God in
the kuian. 122. The praise-servioe continued, and deeds
of Harl(God) were described. In this way they kept
awake for four watches of the night, and then when it was
dawn auspicious lamps were waved over the Husband of
Rukmini. 123. She went to the Indrayani river to bathe
and after coming home she sent for the Brahmans. 124.
With a pure heart she made the aankalpa { resolve ), and
with her mind free from desires she had her house plun-
dered by the Brahmans. 125. The Brahmans carried away
pots, cattle, clothes and grain. Then a sannyasi with long
matted hair came there, and searched for something in the
house. 126. But he could find nothing, therefore he took
the ashes from the oven, and smeared his whole body with
it ; at which all the people laughed heartily. 127. They
said, ' At the time of the distribution of the fourteen jems
coming out of the ocean, Qod Shankar ( Shiva ) got only
the deadly poison. In the same way we have seen what
sort of luck an unfortunate man has.' 128. After this
Tukoba went out. Here in the house his wife was
in great concern ; for there was not a kernel of grain. 129.
The day before she bad a fast on account of the
ekadashi ( the 11th day of the fortnight ). The children
were troubled by hunger. She was worn out by anxiety
and did not know what to do.

EUKMINI APPEARS AS A FEMALE MAHAR TO TEST TOKA

130. There was a poor female Mahar of that village.
Mother Rukmini assumed her form, and thought of asking
for a cloth from Tuka in order to te.st his devotion. 131.
So thinking, the Mother of the universe started out and as
she saw Tuka she addressed him thus: 132. * You have
had your house plundered by the Brahmans. I am a
female Mahar, and serve you, therefore, O father and
mother, if there is anything remaining please give it me.*

228

Cfa. XLIX 133-146 TUKARAWB WIFE COMPLAINS

133. He saw a female garmeilt drying in the rear of the
hoine. Tuka palled it down, and gaye it to her. 134. The
people of the town wondered greatly when they saw thia
and said, ' He has acted quite unseemingly and has
destroyed his family.*

TUKABAM'S WIFE'S COMPLAINT

135. As they reported the matter to his wife she flew
into a rage. She said, * My luok is not in my favour. I
have become notorious in the public eye.' 136. In her
house her female neighbours assembled she complained to
them: * O my friends, I do not know to whom I should go
and tell of my sorrow. I only struggle mentally. 137.
For two months past my husband has forsaken me. O
dear friends, he do^ not come to the house enren if he is
in the town. 138. Three kinds of people ridicule us behind
our back or in the face. Therefore yesterday I appealed to
him and brought him home. 139. Last night he performed
a kitian and allured me. He gave many illustrations ;
listen to what he said: 140. " Vitthal and Hakhumai are
our mother and father. Think of their feet. They
will give you food and clothing when you need them,
without an effort on your part." 141. I believed his words
and had all my money, grain, pots and cattle plundered.
And now I am sitting sorrowfully. 142. O friends, I
washed my garment and spread it to dry in the rear and
you saw tbat he gave it to the female Mahar. 143. I fed
the children by my own labour. As for him, he has good
luck, and everything goes on well with himu 144. In this
way as I was passing my days I made a mistake in bring>
ing my husband home and have lost everything. 145. I
believed his words that if I think of the feet ( of Vitthal
and Bakhumai ) they will give me food and clothing. 146.
I thought of them twice or thrice and as a result I saw
instant poverty. For lack of food the children are in

229

BHAKrAVUAYA Oh. XLIX 146-15S

trouble. 147. The feet haye betrayed me in ibis way;
therefore my mind la on Are. Now I shall go to the temple,
hear what I shall do.

TUKABAM'S y.1PE GOES TO SMASH VITHOBA'S FEET
148. My husband describes the glory of those feet.
Now I will go and break them. So saying she lifted up a
stone and started towards the temple. 149-150. She said:
' I will at once smash with a stone the feet of the Husband
of Bukmini which Brahmadev and others contemplate and
of which Narad and others sing and describe their glory.*
With this determination she started towards the main door.

KRISHNA'S ANXIETY

151. Knowing this, the Lord of Pandhari began to
tremble all oyer in the temple. The Merciful to His bha^as,
and the Lord of the lowly, showed His ItlB (deeds) to His
servants. 152. He who became a fish and killed the demon
Shankhasur in the waters of the ocean, that Chakrapani
( Krishna ) was afraid of the wife of Tuka and therefore
trembled. 153. The One who is dark as a cloud became a
tortoise, and sustained Mount Mandar on His back.
He, seeing the strength of loving devotion, trembled
in every limb of His. 154. He who became a
boar and suspended the earth on His tusks ; that Actor, as
in a iday and in Vaikuntha (Vishnu's heaven), was afraid
of His own bhafUasl 155. He Who forcefully entered a
pillar and tore the demon Hiranyakashipu, He cherished a
fear in His heart from His bhaktas. 156. King Bali was
l»oud of his giving ; then Vanumaii ( Vishnu ) became
Trivikrama and forced him into the nether world and H«
trembled all over. 157. He Who was born of Renuka and
extirpated the Eshatriyas ( the warrior race ) from the
earth ;<Aa< Chakrapani (Krishna) out of fear from His
bhakta was trwnbling. 158. He Who killed the ten-faoed
demon ( Bavana ) who had captured all the gods ; that

230

Ch. XLIX 158-17« KRISHNA'S worry

pow«rfuI Qn9, tbe Ornament of His okaklm, trembled
through fear. 159. Sven Lord Shri Krishna, Who Himself
had killed the moat powerful demons Kans and Chanur,
He was afraid greatly of the wife of Tuka. 160. Chakr«>
pani was covered all over with perspiration at which
Rukminl wondered greatly and asked, "Tell me the oonoern
of Thy mind please. ' 161. On this Chakrapani replied,
* The perplex.ity which has arisen in My mind is thatTuka's
wife is coming here full of wrath and with a stone in her
hand. 162. She has resolved to break My feet ; I do not
know what remedy I should adopt to avoid the calamity.'
163. Rukmini said, ' To avert the calamity it is well for
Thee to run away from here and come back when the crisis
is passed.' 164. On this the Life of the world replied, ' It
is not in My power to run away, for I am in the power of
My bhaklai, and I behave as they command. 165. If a child
catches a father by his dholar i cloth ), the father cannot
get rid of it by force; he stands skill out of affection; it
is just so with Me. 166. A bee bores a hole in a wood, but
it cannot break through a lotus-flower; of its own affec-
tion it is shut up in it; such is My condition at present.
167. If we leave this place Tuka's mind will be wounded.
He will give away his very life if he does not see My
image in a sagun form. 168. If I stay hero out of regard
for him, his wife will come and destroy My feet with a
stone and this is My concern.' 169. Tuka's wife was
burning with anger and she hastened to the temple. When
Tuka saw her he asked her where she was going. 170. His
wife said in reply, ' Your father, the Husband of
Bukmini, has ruined me as in my heart I thought of His
feet. 171. You advised me to think of His feet and that
He would provide for me food and clothing, and I obeyed
you. 17'2. I believed your advice and then our house
was plundered by the Brahmans. But now my children
look so pitiful and helpless, for they get no food or clothes.

231

BHAKTAVUAYA C3i. XLIX 173-186

173. Such is the disaster which these feet have worked;
therefore I am going into the temple to crush them with this
stone, to be sure.' 174. As Tuka heard his wife's resolve,
his heart melted through affection and he cried, 'You
are doing something unseeming and extraordinary;' and he
began to weep copiously. 175. He decided to go along
with her and to speak to her in a humble and gentle way
that if she was unable to check her wrath, she should dash
the stone at him instead. 176. With this thought in his
mind he followed her at a quick pace. Knowing this the
Lord of Fa»tew/A ( Krishna ) was perplexed. 177. A
little while ago He was trembling, but now He was quiet.
At this Rukmini felt greatly astonished and jestingly
asked Him, 178. 'O God of gods, the Lord of Pandhari,
Thou wast trembling with fear a little while ago. Has
anyone come to Thy rescue ? I have my doubts. 179. Who
is this Thy heart's friend who has come to shield Thee,
and therefore Thou, the Lord of Vailcunth art now quiet ?'
180. Then the Merciful to the lowly said in reply, 'Now
there is another more powerful calamity. Pity for Me
arose in the heart of our loving bhakta Tuka. 181. Know-
ing that his wife is coming to crush My feet he is follow-
ing her to request her to throw the stone on himself. 182.
Therefore this makes Me forget My own sorrow, and now
I feel concerned about him. I am at a loss to know what
remedy can be devised to avoid this accident. 183. Hers
is an opposing devotion. There is no room for thought or
consideration in her mind. She might accidentally strike
Tuka, This is My concern, 184. If she strikes his feet
and they are hurt, how will he dance in his praise-service?
This is My heart's concern. ' 185. On this Rukmini
replied, ' I do not know why Thou shouldst be so con-
cerned. Even Kali ( Kali age ) and Kail ( death ) tremble
at his sight who is favoured with the least of Thy mercy.
186, He with whom the sun is pleased can never be in the

232

Ch. XLIX 186-197 TUKARAM'S WIFE PACIFIED

dark; and he who gets a lodging in the ocean of milk is
no more hungry. 187. If one la in possession of a life-
giving herb, then he is not affected by diseases. So also,
when Thy name is on the lips of Tuka, what fear can he
have, O Chakrapani ? ' 188. No sooner had the Mother of
the world said this than the wife of Tuka arrived there*
They could see the stone she had on her head as she came
to the main door.

BUKMINI SAVES TUKABAM

189. As soon as she went inside the temple, Bukmini
closed the door and shut out Tuka. Know why she did so.
190. His wife might strike him out of anger, therefore as
soon as she entered the temple Tuka was put outside. 191.
In this way the Lord of Pandhari saves His bhaktas and
wards off their disasters, just as a mother saves her child
that is going to toucn a burning coal.

RUKMINI PACIFIES THE ANGER OF TUKABAM'S WIFE
192. Tuka thought that the Lord of Pandhari was
pleased with his wife and the Husband of Rukmini was
displeased with him, and therefore the door was closed.
193. 'The one who is beautiful as a cloud was awake all
through my kirtan and intended to sleep in order to rest
Himself. Because I was going there, and might make a noise .
I was shut outside, 194. Is it with the purpose that I should
now go home and not disturb His sleep ? Or is it because
the Husband of Eukmini is displeased with me that the
door was shut ? 195. Or is my wife's devotion superior to
that of mine, and therefore the Life of the world has given
her refuge and shut me out?' So thinking he began to weep.
196. If I try to describe the love ( of Tuka ) at that time
the book will be too large. As she ( Tuka's wife ) lifted
up the stone to dash it against the feet (of Vitthal), Mother
Rukmini interrupted her by saying, 197. 'What wrong
has the Life of the world done, that you have come to

233

BHAKTAVIJAYA Ch. XLIX 197-205

oroab His feet ? Tell me that without any reserve.' 198.
The latter replied, 'Hear, O Mother, once or twice I thought
of the feet. But in my house there is no Drovision even
for a single person. All our family life has been ruined.
199. There Is not a kernel of grain in the house. The
children weep and weep, and therefore my mind is in
«nger, and I have come' to break the feet. 200. Those feet
have ruined us, and therefore my mind is in a rage.' As
Rukmini heard her story she replied to her, 201. ' I will
make good that which might he lacking in your family.'
Saying this she gave her a garment, a jacket, and a handful
t)f ftons ( silver coins ). 202. The gift satisfied her and
she threw down the stone and wore the garment and held
the feet of Rukmini. 203. She took the handful of hons
and came out at once. This most interesting story is con-
tinued in the next chapter. May the listeners listen to it
with reverence. 204. The Husband of Rukmini sits in
my heart, and causes me to speak correctly. Mahipati is
His badge-bearer and the slave of His slaves.

205. Sivdsli ( Peace ) ! This book is the Shri Bhakta-
vijaya. The Lord of the world will be pleased if it is listen-
ed to. Therefore, O loving and pious bhuktas, listen to this
most interasting forty-ninth chapter; it is an offering
to Shri Krishna.

234

CHAPTER L

TUKARA.M

( Continutd )

Obeisance to Shri Oancsh, Obeisance to the Slayer <f
the demoH PralatiAa.

INVOCATION.

1. Victory, Victory to Thee, O Cti»krap»ni, Oo«an of
mercy, Destroyer of the earthly existence, and Giver of
the fourth stage of saWatioti. Look at me with eyes full c^
mercy, and f r^e me from the law of works. 2. O Shripati
( Viahnu ), sever the snares of my desires, make m«
desireless and indifferent to worldly things, and grant m«
love for Thy worship. 3. The six enemies of man, vis.,
anger, pride, msdloe and others, become irresistibly powers
ful in me. O Holder of the Sharang bow ( Krishna ), the
heart will be cleansed only through Thy mercy. 4. Before
me there are great hindrances arising from public
etiquette and the sense of honour and dishonour. My mind
clings to these and therefore I cannot contemplate Thee.
5. I am full of such bad qualities; still I describe myself
in public as belonging to Thee. But be proud of this
( false assertion of mine ), and save me, sinful as I am, O
Shri Hari. 6. The mind is very fickle and I only wish
that it should be steadied at Thy feet for ever, O
Pandurang, Thou knowest my heart. 7. My hands wish
to worship Thee in the sixteen ways. So satisfy them and
fulfil their wish, a O Lord of Vaikunth (Vishnuls
heaven ), I should see Thee alone in the moveable and
immoveable creation. O Shripati, make me go thai
doubts and hatred will never arise in my heart. 9. Th«
use of the feet will only be accomplished when they go
on a pilgrimage of Thine and dance (tn Thy praise-servioe)

885

BHAKTAVIJAYA Ch. L 9-21

without a sense of shame and bodily pride. 10. I should
describe the fame of Thy bhaktas only, 0 Husband of
Rukmini. This is my heart's desire, and therefore I
implore Thee, O merciful One. 11. I have formed a
seemingly impossible wish that Thou wouldst cause me to
compose the delightful narrative, so that as soon as it falls
on the ears of the loving listeners they may be satisfied.

12. At the end of the previous chapter it is related
that Tuka's wife went to the temple and that Mother Ruk-
mini was pleased with her and, as good fortune would have
it, spoke to her. 13. As Tuka's wife received a garment, a
jacket and a handful of kons (silver coins) she was satisfied.
She was wonder-struck to see that the image of stone
spoke. 14. She wore the garment and bowed to Rukmini.
Tuka knew of the event as she came out.

TUKARAM'S ADVICE TO HIS WIFE

1 5. Tuka said to his wife, ' You were very impatient
and thereby you lost the benefit of the spiritual riches"
Listen to my explanation. 16. If we use the crop as it
grows, the grain will eventually fall short. If we eat the
cream on the milk, where can we get butter from ? 17. If
we suck up all the sugarcane, how shall we get sugar ?
Advize your mind in this way and give away the hons
( silver coins ) to the Brahmans. 18. Though we give
away a bead of glass we obtain a pearl. Therefore en-
courage your heart and be indifferent to worldly things. 19.
Though we heartily let go the firefly the sun comes to our
house. Though wo neglect a pond of water the ocean
come up to us. 20. Though we do not use lovingly the
garlands of red and black berries we shall in future
obtain precious jems. Though we disregard drugs we shall
in future obtain the sweet divine nectar. 21. Though we
disregard the siddhis ( accomplishments personified ), wa
come across a wish-tree. By leaving the company of bad

236

CL L 21-33 i5EV OF CHINCHWAD

men we meet with a sadguru, then why not give these
Aons away? 22. In the same way, if you drive away
fTom your heart riddhi ( prosperity ), siddhi ( accomplish-
ments ), wealth, and fortune, then you will be absorbed
into Brahm ( the home of salvation ) which even the gods
wish for in their minds. ' 23. Hearing these illustrations
the wife of Tuka was satisfied. Sbe at once sent for the
Brahmans and gave them the honi. 24. Discard avarice
and affection and remember the Lord of Pandhari.

DEV OF CHINCHWAD AND TUKARAM

Now, O listeners, listen with attention to the extra-
ordinarily wonderful story which took place after the
above event. 25. Tuka's reputation spread very widely.
The great honoured him and the people began to say
among themselves that the Husband of Bukmini dined
with him. 26. Dev of Chinchwad heard of this and it
became unbearable to him. He said, ' I am a Brahman,
the highest of all castes, and I have propitiated Qanpati.
27. Tuka is by caste a Shudra, and has the business of a
grocer. That Chakrapani ( Krishna ) dines with him is
clearly an unprecedented wonder. 28. Therefore let me
cal him here and witness some evidence of this rumour, '
So he thought in his mind and Tuka knew it. 29. Said
he, ' The great Brahman of Chinchwad has thought of me.
So let me go that far and pay reverence to him. ' 30. With
this intention he at once started. He visited the god
whose vehicle is the mouse ( Ganpati ) and fsat near Dev
(the Brahman). 31. As he saw Tuka he thought to
himself, ' What I intended has easily come to pass. So
let me see the wonder with my own eyes. ' 32. It was
midday and all the Brahmans sat in a row to dine. He
also gave a plate to Tuka. 33. The worshipper of Vishnu
( Tuka ) said to Dev, ' The Lord of Pandhari is my
Companion. He will come to dine here, therefore lay one

237

more pUtc. 34. You aiso nqutirt &ajav»dim( fttoUphant^

fft<wd'0od, Qanp<i!^i ) to dom* and <iin« hor«. * A» Dev

board th«w words ha was aurpriitd. 35. Said ha (to

himmlf ), ' This ib Tory w«U, indetd. My own trtok has

oome home to ms. * fhon h» w«at to th» gOd<fOom, and

Joinad his latu»>handB |>alm to palm b«(di« Him (GanpatiX

36. and ptafeedHim in tarlous ways, but Qanpati would

not oomd to dina. In tha abssnoe <k dsvotion, of what

use is the ^iU of the Skaatfaai 37. Oatw«^ w<»ship

with a bad and a wandering heart will not please

any god. 3S. The Lord of rat'jfcuat^ was pleased

with the Oa^endra < elej^ant \. Did ke know any

i^ta^rast Ood saved oowherdesses without number

Just on account of tbeir loving deyction, 39. The feet of

Shri Krishna were far from them, who followed the law

of works according to religious rites. The wives of Siahii

carried food to Shri Krii^na and the Life of the world met

them. 40. The Merciful to the lowly yielded to these

bkaliitas, who were simple in heart full of devt^ion and

loving. The One dark as a cloud at once listened to the

call of the cowherds for play. 41. Well, what is the good

of talking at length ? The noble Vaiithnama know the

secret. With their pure heart they made the Holder of

the Skarang bow ( Krishna ) their own. 43. Then the

Bralunans said to Tuka, 'How will an Image of stone dlnef

As we offer food to the elephant-faced god ( Ganpati )

the smell of it goes to Him. '

GANPATI RESCtiSS A MAH f ROM DROWNINO

i$. On this the noble Vai^hnam replied, 'The Destroyer
of disasters ( Qan^ti ) is not among the other images. If
you doubt this, lend me your ear for explanation. 44. A
woimhipper of His was on the point x)i being drowned as he
was bathing in the waters of the sea. He prayed to EkadtaU
( th» one*tu«ked god, Ganpati ) to rush to his rescue. 45. To

S33

Oh. L 45-57 GANBATI'8 WONDERFUL DSS08

pull him out, Vinai/ah ( Qanpati ) has gone there. If yoa
want an evidence of what I say, then wait a while. 46. When
Qajavadan ( Ganpati ) was not in the shrine, to whom did
yoa offer the food ?' Dev ( the Brahman) was surprised to
hear Tuka say this. 47. Presently they witnessed a won«
der with their own eyes. The image of Ganpati on th»
throne was dripping with water. 48. As they wrung th«
yellow silk garment, the water of the sea tasted salt. Thai
miracle was simply marvellous and at that sight all began
to wonder. 49. The Brahman ( Dev ) asked Tuka, ' Why
is the silk garment wet ?' On this the noble Vaulmdiia
replied, ' The Destroyer of hindrances ( Qanpati ) has now
returned here. 50. He bad rushed to the rescue of Hi»
bhakla as he was being drowned. He was safely put oa
the shore and then Ganpati returned.' 51. As Dev heard
Tuka's words, he greatly wondered at heart and said,
' The procedure of the Vaiahnavas ia simply wonder^
and beyond our knowing.' 5Z. Further the Brahman said»
' Honr did you know that the Son of Parvaii ( Ganpati )
had gone to the sea ? And how were you able to giva
evidence of it ?' 53. But he himself ( Dev ) answered this
question: ' He has worshipped the Husband of Rukmini»
and therefore he knows the ways of all other gods.
54. When the sun favours one, what will he not see?
When one sees a garden of wish-trees, one's desire do not
remain unfulfilled. 55. If one inhabits the ocean of milk,
he will no more be troubled by hunger and thirst. If a
seeker after spiritual riches obtains nectar, he is not in
need of drugs. 56. In the same way if the Lord of
Pandhari favours one, then all other gods cling to him,
just as in looking at the moon, one sees all the stars. *

GANPATI DINES WITH TUKARAM

57. In this way Dev spoke indirectly. On this the
Vaiahnava Tuka said, 'Seeing my pure devotion th»-

2S9

BHAKTAVUAYA Ch. L 57-69

Lord of Pandhari has come to dine. 58. Now you call
Ganpati and let us clearly see Him dine. ' As Dev heard
these words he was silent 59. The noble Brahman then
said to Taka, 'You have implored the Husband of
Bakmini to come to dine ! Then feed with love the Destroy-
er of hindrances ( Ganpati ) in His row.' 60. * Very well.*
Having said this, he had a plate served with food by him.
Then he approached Ganpati and joining his hands palm
to palm prayed to Him: 61. ' Victory, victory to Thee, O
Lanibodara ( Thou with the big belly, Ganpati ), the Ocean
of the fourteen sciences ( see note on p. 145, Vol. I), seeing
Thy tandava dance, the delight of the Husband of Uma
(Shiva) could not contain His heart. 62. At Thy very sight,
hindrances at once take to their heels. If one lovingly
experiences this with his own eyes, the meshes of the
«arthly existence are cut asunder. 63. Now I pray Thee
to eat the offering of food with love. ' Ganpati consented
to his prayer and began to dine. 64. Near one plate was
the Husband of Bukmini and near Him was (Ganpati.
Both of them came for the love of Tuka. 65. But they
were not visible to anyone while the food on the plates
was being consumed. Dev ( the Brahman ) felt
surprised at this wonderful sight. 66. He said,
* We worshipped Ganpati, but he never before has
dined in our presence. But Tuka has worked out this
lila ( a great wonder ), and all of us are surprised. 67. As
for the dining of Ganpati, it cannot be called unprece-
dentedly wonderful, for the Lord of Pandhari Himself has
come to dine, which -is impossible to a mere seeker of
spiritual riches. 68. When the ocean is in one's posses-
sion who will care for the rivers ? In the same way
if the Husband of Rukmini favours one, then all other gods
are pleased. 69. As the wish-cow comes to one's house,
all other ordinary cows naturally come ther?. In the same
manner, at the sight of the moon all stars ara saen.

240

Ch. L 70-82 GANPATI DINB3 WITH TCKABAM

70, That Lord of the world who is difficult to be seen bgr
the Yogis, even by those who sit in the vajraaan postore,
( on spiked beds ), He in His sagun or human form c(ho.«s
to the help of His bhaktas in difficulties.' 71. In this w^y
the Brahman ( Dev ) praised Tuka and said, ' Tuka is a
loving Vctisknava bhakta. HehasmadetheLord of Vaikutdh
( Vishnu ) bis own, who is unobtainable to Brahmadev
and others. 72. Then Tuka took water to clean his hands
and ate pansupari. He stayed overnight there and per>
formed a kirtan. Then taking leave of Dev (the Brahman),
he started back to bis own town. 73. First he bowed to
Ganpati and then with his hands joined palm to palm he
requested Dev to grant him leave to return to Dahs. 74. On
this the Brahman requested bim saying, ' Pl^«e let us see
you here again. I will send you a message and then you
come here with love.' 75. 'By all means,' replied the
Vcdaknaxa bhakta who at once departed.

A FARMBB GIVES TUKABAM SaGARCANE

As he came near his town, a farmer came to him.
76. He prostrated himself before Tuka and requested him
with joined hands, ' In my field the sugar-mill is working.
Therefore please come as far as there.' 77. Seeing his
good intention Tuka consented. And as he came into
the field the farmer was very pleased. 78. He gave
bim a folded blanket to sit uimn, and said, ' Blessed is my
iuok, for the Merciful to the lowly has come into my farm.'

79. Then he cut some sugarcane into pieces and gave
Tuka the middle pieces. But Tuka had no taste for them.

80. For he who has tasted the juice of Brahm will never
like other juices; just as in the sunlight, other lamps look
without lustre. 81. One who is engrossed in spiritual
knowledge, will he listen to the doctrines of an atheist ?
When one has in his possession a wish-cow, who will
3are to have goats ? 82; So when one takes a liking for

B. V. n 16 241

BHAKTAVUAYA Ch. L Si^5

the name of Qod, other things to him are tasteless; there-
fore he did not know the proper taste of sugarcane. 83. -Bat
taking into consideration the good intention of the farmer
he sat there for a while. Then the farmer brought sorag
sngarcane juice in a clean pot for him to drink. 84. At the
time of departure the farmer requested Tuka to take some
sugarcane home for his children. 85. The farmer made
a bundle of sugarcane and gave it to him. Taking it
on his shoulder, Tuka set off. 86. As Tuka entered Dehu
the children of the town asked him for sugarcane which
he gave them, for he did not differentiate between his own
and those of others; 87. just as to a lamp the master of the
house and a thief are alike ; or just as the sun shines
equally on a prince and a pauper ; 88. or just as the river
Ganges makes no difference between a mango and a babhiil
tree which grow on its bank ; 89. or just as on the earth
there live both an ant and an elephant, but the earth is
neither glad nor sorry, for it considers both of them alike;

90. or as there are innumerable water-animals in the
ocean day and night, but the ocean shows no difference ;

91. or as the moon at the time of the full moon shines
alike on all; so also was Tuka's disposition; the marvellous
state of his mind was incomparable.

TUKARAM'S WIFE BEATS HIM WITH SUGAHCANE

92. He did not think of carrying the sugarcane to his
house; for he was the friend of all beings; he bad the same eys
for the moveable and the immoveable. 93. After distributing
the sugarcane among the children, there remained only one
for him to carry home and when his wife saw it she flew
jnto a rage. 94. The noble Vcdshnava entered his house
and spcke gently tohis wife, but she returned harsh words
in reply to him: 95. 'You distributed the sugarcane to other
boys; did your own older children have the satisfaction
«f receiving it ? At home our own children look so pitiful

242

Oh. L 95-107 FBICMON AT HOME

for lack of food. ' 96. Then she beat him on his back wi&
the sugarcane and it broke into three pieces. Two of them
fell on the ground and one remained in her hand.
97. In his usual quiet way the Vaisknava Tuka address-
ed his wife : * Now the sugarcane is equally divided,
because Pandurang is our Helper. 98. Your portion is in
your hand. Two have fallen down and I shall lovingly
divide them between myself and the children.' 99. The
wife was astonished at this peace of his and said, ' He has
become shameless and given up all thought for his
family life. 100. Now what is the good of my clinging
to affection for our family life and worrying him for
nothing ? He has given up all thought for family life
and is indifferent to honour and dishonour.'

TUKA'S INCOMPARABLE PATIENCE

101. Thus thinking, his wife was silent. No simile
can be found to describe Tuka's patience. 102. Then
Mabipsti thought for a while, and searched in the
descriptions of ancient bhakfas. Among these he came
across the story of the miser* in the eleventh part of the
Bhaguxjt which was related to Uduhava by Shri Krishna.
103. The good people might have heard it from the
commentary of Eknath. That place of the miser can be a
fitting object for comparison with Tuka's peace. 104. But
even this simile is inadequate, for the miser had become a
aarmyasi first and then came his persecution. 105. But the
Vaishnava bhakta Tuka, although a householder, consider-
ed honour and dishonour alike. Even if his own wife
beat him he was not at all angry. 106. Therefore I say
that no simile can describe him. Can an ordinary ocean
he compared with the ocean of milk ? 107. Just as the
fourth state of salvation ( absorption ), cannot be compar-
ed with the other states of salvation. Such was Tuka's

'See Bhikshugita, vol 3 in this series of 'Poet Saints.'

243

BHAKTAVUAYA Ch, L 107-119

«zteaordinary state. May the fortunate listeners know
it. 108. He wfao in the Kaii Yuga posted a banner in
Vtukunth ( Vishnu's heaven ) with his mortal body,
that loving bhakfa of Qod, the chief of the Va-shnavas,
naturally became the guru of the world. 109. Bat it is
useless to call him ' the great, the great. ' What is the
use of calling the ocean deep ? Is it so for once only,
and never otherwise ? 110. Why should we say again and
again that the sun is extraordinarily bright ? We need
not speak again and again of the moon as cool. 111. If
'W8 describe the forbearance of the earth, has it newly
become so? Ko, it is naturally so. Then what is the
good of praising it with one's lips ? 112. In the same
manner, Tuka was adorned for ever by tboughtfulness and
peace of mind. Who is able to describe it ? Only the
knowing and holy ones understand it.

HIS BODILY, VSBBAL AND MENTAL PENANGS

113^ His bodily, verbal and mental penances were
without comparison. Even when his very life wag at
stake he did not tell a falsehood. 114 We have described
bis verbal penance. Now listen to his mental penance.
Hebadtbe same kindness for all beings without any
distinction. 115. We described in short the mental
penance of Tuka; and the bodily penance is effected by
obliging others in bodily labour. 116. These three were
the proper ornaments of Tuka. He walked to Pandharpnr
lovingly. 117. He made it a rule on the Ekadaahi day
of the fortnight to go to Pandharpur. He stayed at th*
tiemple of Qod for a day and started back the next day.
118. As he was going to Pandharpur he sang and danetfd
in love and reached there on the seventh day. He remained
there for three nights and then returned home.
TUKABAM m AFFSOrSD BY MALARLIl

119. In this way three years passed and after this b«
2U

Ol L 119-129 TUKABAM WBITES TO VITHOBA

was affected by malaria. Then seeing himself witbout
strength he was much troubled. 120. He could not walk
a sinfile pace and he said to himself, 'The going to
Fandhari is lost to me. I had in store some bad deeds in
my former lives and therefore this interruption has
arrived. '

TUKABAM'S UETTEE TO VITHOBA

121. At that time the Warkaria ( special pilgrims )
were going as pilgrims to Pandhari and by them he sent
a letter to Pandhari. 122. The Vaishnava bhaklas have
heard the explanation of th6Be twenty abhangs. If they
are listened to lovingly, love for God is impressed on one's
heart. 123. Bringing to his mind the image of Pandu-
rang he said, ' 0 God of gods, the Husband of Rukmini, I
have not the good fortune to pray to Thee in person.
124. But I make myself bold and write a letter with 'love.
Even the Vedaa and Puranas do not know Thy limit, then
how can I describe Thee, sinful as I am ? 125. But, O
Chakrafxtni ( Krishna ), accept my uncouth speech. I made
myself too familiar with Thy feet but I place my head on
them. 126. Thoa art the highest of all guds. O Madhava
( Vishnu ), Thou art the Lord of the cowherdesses in Thy
aagun form. All describe the fame of Thy generosity and
the glory of Thy good fame in the three worlds. 127. O
Hrishikeahi { Lord of the heart ), Thou destroyest heaps of
sins by Thy name alone. By its power one's bad deed*
will (asily bum up, and one will not see poverty. 128. O
Vithabai, all happiness clings to Thy feet. WhennddW
( prosperity ) and ahidithi (the accomplishments) becoaa*
favourable, the four states of salvation become our slavea.
129. The position which is difficult to obtain, even to Indm
and otheiB, that becomes obtainable to Thy bhaktna tbroucb
ttie knowledge of Thy love and by dancing with deligM in
Thy praise sar^oa and dapping tha bands with Inf'

245

BHAKTAVUAYA Ch. L 130-14S

130. There are many dull persons in the world and Thou,

0 Husband of Bukmini, art the life of these. But the
store of my former deeds is not good and therefore Thou
dost not invite me. 131. Arfc Thou treating me with in-
difference because Thou didst not get my message ? And
therefore didst Thou naturally become unkind and so
bast left me here ? 132. Or is tbere something more
urgent for Thee, and so hast forgotten me, O Govinda?

1 have been anxiously waiting for Thee, O Mukunda.
Show me Thy feet. 133, Or Thou didst think that some-
thing must be given to me as a gift ? Perhaps this was
the difficulty in Thy way, and therefore Thou hast neglect-
ed me and hast not sent me an invitation, O Vitthal.
134. If Thou hadst such a reserved mind, then why didst
Thou give birth to children ? To whom shall we go, and
oi|t>en our mouth to beg ? 135. If Thou dost leave me, who
is there to care for me? O Pandurang, who aside from
Thee will do away with my fatigue ? 136. Whom shall
I wait for ? Who is my dear friend ? O Shriranga (Krishna)
if Thou dost leave me, then how will this earthly life be
destroyed ? 137. Who will understand the trouble of
my heart without my telling it ? Apart from Thee I do
not see anyone before or behind who will do away
with my trouble. 138. O God of gods, the Husband of
Rukmini, what wrong didst Thou see in me, and so
mercy does not arise in Thy heart for me, and therefore
Thou hast given me up, O merciful One ? 139. At last look
once at me. I do not wish to put Thee to an expense.
I am muttering Thy names repeatedly day and night.
140. Whatever I may obtain by my fate, the same,
whether solid or liquid, I will eat and pass my time, and
give up the uneasiness of the heart. 141. But O Lord of
Paodhari, I am resolved not to put my burden on Thee.
Thou dwellest in the temple of my heart and knowest what
is there. 142. But by nature we children long to see Thee,

246

Oh, L 142-155 TUKABAM'8 LBXrER TO VITHOBA

tberefoic, O Husband of Bukmini, I am uneasy at heart.
143. Perhaps Thou hast a large number of children and Thou
dost not like their peevish complaining, therefore Thou hast
become cruel and hast abandoned me ? 144. We children
are quarrelsome and quarrel with Thee, O Husband of
Rukmini. Hast Thou on that account given me up, O
merciful One ? 145. Or has Thy family become too large
to support, and therefore ThoU dost unkindly let Thy
daughters remain at the homes of their husbands ? 146. Or,
O Lord of the World, didst Thou do suffer a loss in Thy
trade, and so with a narrow mind hast put me in this
disaster? 147. Or didst Thou lose credit with the
public, and are Thy creditors dunning at Thy door and
therefore, O Shri Hari, Thou hast forgotten me ? 148. Well,
if Thou hadst not anyone to send to give the invitation.
Thou couldst at least have sent a message. That would
not have cost Thee anything. Thou didst not like to
accept this dry way of behaviour. Perhaps Thou art
afraid at heart. 149. O Lord of the world, if Thou hast
forsaken me, then who is Thy store for ? Why dost Thou
behave so niggardly that Thou dost not like the sight of
Thy children ? 150. Thou dost not like to speak just one
word by Thy mouth, and thus accept thanks. Then to
whom wilt Thou give the fortune which Thou hast so
carefully kept ? 151. Thy own children are not happy.
By constant crying they feel hungry. Therefore act in
such a way as will increase Thy reputation. 152. Please
do not wait for our curse; it will do Thee no good. There-
fore think well at heart and take care of the lowly. 153.
Otherwise I will leave nothing reserved in my heart. I will
disclose everything to the saints and rob Thee of all Thy
gain. 154. I utter Thy name night and day, but I never
again will utter it if Thou dost become so indifferent and
dost make our longings vain, O merciful One. 155. Thou
art the Lord of the world, so powerful, while w« we born

247

bhaktavijaYa Gh. L 155-168

of Thee and yet are stricken with poverty. In this way
Thou hast become notorious and wilt suffer disgrace in tha
world. 156. Then what is the good of sustaining life in »
place where we do not obtain food to eat and have no invi-
tation from our mother to come home ? 157. But O Husband
Rukmini, at least remember me in the future, and send me
some word, I am pining with sorrow day and night,
therefore do uot be unkind. 158. My life is in my throat
and my mind has gone to cling to Thy feet. My heart is
impatient to see Thee. 159. I am laying before Thee the
difficulties of my family life, and as I am singing Thy
praise I am waiting for Thge. Therefore look at me with
a merciful eye and send for me at once. 160. I cannot
have patience even for the twinkling of an eye How can
my mind be steady ? I restrain it over and over again,
but it is not pure. 161. I am in such a condition. Thou
knowest, O Pandurang. Therefore O Husband of Rukmini.
cut asunder my earthly life. 162. I have never heard
that Thou dost neglect Thy suppliants. Therefore I am
thinking of Thy feet and lay my head on them. 163. I
do not know when Thou wilt do what is proper. But I
try to keep my heart tranquil and I sing Thy praises day
and night. 164. O Holder of the Skarang bow { Krishna )
give ear to this request of mine and send me the invitat-
ion. I shall be waiting till the Warkaris ( pilgrims )
come back. 165. Tb'^n I will go to receive them and
devotedly lie prostrate at their feet, and will ask them
tha result of my message and what reward Tiiou
hast sent for me ? 166. The step of the main door there is
lying undisturbed and in the same way the saints will
tell Hiee of my prostrate namaskar. 167. If one shoaid
leave a stick standing without support it will of itself fall
flat on the ground; in the same way the saints will tellThae,
O Lord of Pandhari, about my prostration ( befcxra Thee ).
168. The saints will tell Thee that my prostrate namu^tm

248

Ch. L 168-181 TUKABAM'S MESSAGE BY PILGRIMS

is like an obstinate child rolling on the ground wfaeti
persistently asking its mother to fulfil its wish'.

TUKARAM'8 MESSAGE BY U ARKARJS

169. Tukn then requested the Warkaris ( pilgrims ) as
follows : 'Ask the god: "Why hast Thou cast away Tuka
in a forest ? And what is his fault ? 170. Have pity for
him in Thy mind." Then ask Him how many wrongs Tuka
has done, and therefore why He has cast him away. 171 .
"Hast Thou forsaken Tuka, because he isnot able to come
to Pandhari, and is not able to see Thy parallel feet on
the brick ? For what reason hast Thou forsaken him ? "
172.Then if the Lord of Pandhari mercifully calls me there,
then I will come running, for I shall see the saints there.
173, The three kinds of fever which are in my mind will
at once run away when I sing songs of Thy good deeds,
and dance in the sandy bed there. 174. I shall come
before my Mother and suck her breast. Listen to my
pleading words and send me the message quickly. 175. O
Ocean of mercy, the Life of the world, do not think of my
merits or demerits. Destroy all my sins and show me
Thy feet. 176. O Hrishikeshi ( Lord of the heart ), art
Thou not able to destroy my sins, and therefore hast cast
me away with cruelty in a foreign land ? 177. O Husband
of Rukmini, as I hear of Thy reputation I feel penitent
day and night. When I see Thee, surely Thou wilt
intensely love me. 178. O Life of the world, my tongue
18 not able to describe Thy qualities. My mind has
become impatient to taste the nectar of Thy love. 179. But
the time is not favourable to me and I am sorrowing for
nothing. My sorrow will increase in future, and tlbere
will be wrong thoughts which I shall not be able to resist.
180. O Shri Hari, Thou knowest my mind, therefoce do
what Thou likest. I have given up all uneasineas of
heart and have become quiet. 181. But if Thou forsakeat

BHAKTAVIJAYA Ch. L 181-193

me, then there will be a ourse on Thee, and, O AdhoksJiqja
( God ), if Thou diest, I shall be an orphan. 182. There-
fore I am sending Thee ray blessing now, that I, O
Husband of Eukmini, may live happy and that Thoa may-
est some time have mercy for me and accept me.
183. Although Thou forsakest me at a distance, still Thou
wilt inquire after me. When Thy heart does not contain
affection for me, then Thou wilt show me my mother's
home. ] 84. O Ocean of mercy. Lord of the world, now
listen to my request. Do as thou wilt, and henceforth
I will not cry in complaint. 185. O Lord of Pandhari,
send me Thy message just as Thou dost prefer. What-
ever I have spoken, knowingly or unknowingly, forgive
me that wrong, O Ananta ( infinite One ). 186. At first
Thou didst treat me. Thy child, with indulgence, and didst
fulfil my wishes. Now grant me a sight of Thee and
destroy the disturbance of the snare of earthly existence.'
187. Tuka wrote such compassionate words and sent the
letter by the hands of the Warkaris ( pilgrims ).

MAHIPATI DEFENDS HIS OWN LITERARY METHOD

Listeners should not feel troubled by this lengthy
description. 188. You might say that I deviated from
the relation of the regular story, that I have made the
book too large unnecessarily, and that in the fit of intense
delight and love, I was not mindful of any sense of
proportion. 189. But it is not quite like that. I have
not enlarged the book for nothing. I simply looked at the
abhangs in the letter and commented on them in brief.
190. My talent falls short in describing Tuka's love. A
painter may draw the sun, but he is not able to depict
the light. 191. A river may overflow, but it cannot vie
with the ocean. A cow giving a large quantity of milk
cannot be compared with a wish-cow. 192. Brass may
shine from a distance, but it cannot become pure gold. The

Ch. L 192-200 MAHIPATI ON HIS WORK

power of neotar c»nnofc be found in medicinal herbs. 193.
The peaoook dances at the sight of the cloud, but if the
peahen tries to do the same there is a vast difference
between theoa. The knowing ones understand this. 194.
In the same way, in describing the love of Tuka, all my
talent has become wearied. At the rise of the sun, all
the stars become invisible. 195. If musk falls on the earth,
it will be sold at the same rate as musk. Similarly my
oomposition has been sanctified without effort in praising
the saints. 196. Well, let us resume the thread of our
narrative. The Vaishnavas, the pilgrims, started for
Pandhari and Tuka sent by them the letter which he had
written in love. 197. Then the Wm'karis ( pilgrims )
bade farewell to Tuka and took the way to Pandhari, the
narration of which the clever bhaktas should listen to with
Intense love in the next chapter; 198. just as a miser
while counting his money does not let his mind be
divided; or as a crooked-minded] person becomes absorbed
in the censure of another person; 199, Likewise, if
the listeners pay attention with love to this story, the
Husband of Bukmini will be pleased. Therefore Mahipati
requests the listeners to listen to the narrative with
devotion.

300. Swasti ( Peace ) ! This is the Bfiaktavijaya book,
by listening to which the Lord of the world will be
pleased. Therefore, O pious and loving bhaJctas, listen to
this very delightful chapter fifty.

251

CHAPTER LI

TUKABAlM
( Continued )
Obeisance to Shri Ganesh. Obeisance to Shri Oopal Krishna.
MAHIP ATI'S PRAYEE TO GOD
1. Victory, victory to Thee, O Hrishikeshi ( Lord of
the heart ). Merciful to the lowly, Dweller in the hearts of
Thy loving bhaktas. Husband of Rukmini, the Lord of
Pandhari, the Prime Cause of all, and the Ouru of the world.
2. Victory, victory to Thee, whose lila ( voluntary deeds )
are those of an actor in a play. Holder of the strings of
the universe. Store of good qualities, the Lord of the
Yadaras. Thinking in her heart of Thy feet, the
daughter of the ocean ( Lakshmi, the goddess of wealth )
has become Thy suppliant. 3. O Knower of the heart,
Pervader of the moveable and the immoveable. Primal
Form of the universe, possessing form but without the
three qualities, Giver of the promise to Pundalik, the
supreme Lord ! Victory to the Indestructible, Who exists as
Aimarupa ( in the form of the soul ) ! 4. Victory to Thee,
O Ocean of mercy. Lord of Vaikuntk, O Thou of immense
form, who didst appear as Vaman ( the dwarf ) and as
Parashuram ( holder of the axe ). Thou didst remove from
the earth the Kshatriyas ( the warrior caste ) and didst
establish the Brahmans. 5. Victory to Thee, De<jtroyer
of the demons. Founder of religion, Lord of the worlds.
Father of Brahmadev, Relative and Friend of Thy loving
bhaktas, for aside from Thee they have no one else. 6. Should
I attempt to praise Thee by my own mouth, my intellect
has not suflBoient inspiratioru If I should think of wor-
shipping Thee with love, I have not the means. 7. Should
I think of visiting the sacred places in repentance, my

252

Oh. LI 7-18 MAHIPATI'S PRAYER

bodjr has lost its strength. Should I think of giving to
desflrdng persons, I lack money. 8. If I should think of
I>raotl8ing religious rites, my life becomes uneasy through
hunger. If I think of bowing down to all beings, their
good and bad qualities arise in my mind. 9. O Shripati,
if I wish to study the Shastras, my life is not in my power.
If out of repentance I think of giving up worldly affairs,
vcdragya ( the ascetic spirit ) does not possess my mind.
10. If I think of meditating on Thee all alone, my
reason cannot control my flckle mind, and instead
of thinking of Thy form it wanders everywhere, 11.
If I wish to restrain ray senses, my tongue is not in
my control. So am I environed by bad qualities. Thou
knowest this secret of my heart. 1?. Therefore, O
Husband of Rukmini, I pray to Thee. As Thou lovest
Thy bhaktas, grant me Thy loving inspiration to describe
the fame of their good qualities. 13. With body, speech
and mind I ask for the gift of this favour only. Aside
from this I have no other wish. Therefore fulfil my
desire.

TUKABAM'S SICKNESS AND LETTER

14. O listeners, you hearkened with reverence to the
beautiful story in the preceding chapter how Tuka witli
his heart full of love sent a letter ( to Vithoba ) 15. Tak-
ing this letter of twenty-four afefczrags, the Warfeins (special
pilgrims ) at once started on their way to Pandhari. As
they marched on their way, waves of dalight arose in their
hearts and they wagged their heads to the loud clamour
of the praise ( of God ). 16. Thus happy in each other's
company the Vaishnavas arrived at Pandharpur. All
others ( at Pandharpur ) as they saw them bowed prostrate
at one and the same time at their feet. 17. They embraced
each other and from their eyes flowed tears of joy. They
lovingly waved lights over Shripati ( Vithoba ). 18. Then

253

BHAKTAVUAYA Ch. LI 18-30

choirs with banners in their hands oaooe to the bank of
the Chandrabhaga and after bathing they performed tbeir
daily worship. 19. They visited the tomb of Fundalik,
went round the sacred town, and -9 ith very many cymbals
and drums they danced in full delight. 20. Then the noble
Vmahnavas arrived at the chief door of the temple and
as they saw before them the eagle platform they pros-
trated themselves before it. 21. The Vaishnavas began
to sing the abhanga in the letter written by Tukaram. Hear-
ing this piteous plea the Husband of Bukmini was overcome
with grief. 22. Tuka was not in good health, so the Lord
of the heart was uneasy ; as is a doe at seeing her young
one caught by a hunter in a net ; 23. or as a mother feels
uneasy when she sees her child suffering from smallpox ;
similarly, hearing Tuka's letter, the Life of the world became
uneasy. 24. As the water^deities dry up the water the fish
struggle ; in the eame way, hearing the pitiful cry of
Tuka, the Becliner on the Serpent Shesha was disturbed ;
25. or as a miser is disturbed in mind on learning that
his board of money is being watched by a thief, so was
the Holder of the Sharang bow ( Krishna ). 26. Then the
Lcrd of Vaikunth addressed Bukmini thus : ' I feel
anxious about Tuka's condition, therefore I am overcome
with sorrow in my mind ; and tears stream from my lotus-
eyes. 27. All the Warkaris ( pilgrims ) have come, and
Tuka alone is missing from among them,thereforu I do not
feel at all happy. 28. We might go away from here, were
it not thbt so many people have come ; so I ask you as
to bow we should act. '

QARUD TAKES VITHOBA'S BEPLY TO DBHCT

29. On this Bukmini replied: 'SendGarud (the Eagle)
to bring Tuka hera He will sert him on his back and in
less than a moment will bring him here. 30. When we
posBCSs 60 much power, why should we feel anxious at

254

Oh, LI 30-42 VITHOBA SENDS GABUD

heart ? * At this reply the Lord of the heart was gratified.
31. Then having called the Son of Vinata ( the Eagle ), the
Lord of Pandhari ordered him this : ' Qo at once to Dehu,
and do this. ' 32. Then taking a pen,, the Life of the
World began to write a letter. Oh you simple, good people,
listen to it piously. 33. He said : ■ ' As long as Vaikunth
( Vishnu's heaven ) and Kailas ( Shiva's heaven ) are in
existence, may Tuka live and for ever remember me with
love in the temple of his heart.' 34. As Yithoba sent this
blessing ( to Tukaram ), Rukmini felt astonished at heart
and said, * These words from your lips can never be
untrue. ' 35. Pandharinath smiled silently and His heart
could not contain His intense love (for Tuka). Then he
wrote to Tuka: 'I feel so sorry at hearing of your strange
sickness. 36. If you want to know how sorry I feel, your
own heart will bear witness to it. For as the Warkaris
( pilgrims ) communicated to me your message, I beeafne
quite troubled at heart. 37. In fact, I ought to rush to meet
you; but the pilgrims have assembled here in large numbers
and so I have sent my Eagle there ( to you ) to fetch you
here without fail. 38. Therefore without any reserve
at heart sit on his back and come to Pandhari without
losing a moment and meet me here at once.* 39. Having
written thus, the Life of the world addressed the Eagle :
'Considering Tuka as Myself, seat him on your back and
bring him here.' 40. 'By all means,' said the Eagle and pla-
cing his head at the feet ( of Vithoba ) he replied, ' He to
whom my Swami ( Lord ) has given refuge, deserves to be
bowed down to by me. 41. When Saraswati (the goddess of
learning ) favours a dullard, him the learned revere. When
the ocean accepts a river flowing into it, naturally
it does not reject the small rivulets ( that feed the river ) .
43. If Mount Malaya ( where sandalwood grows in
abundance ) with love lets bor and babhul trees grow in its
neighbourhood, who will ever call them thorny bushes ?

255

BHAKTAVUAYA Ch. LI 42-55

For thero is no lack of sweek fragrance in tihem. 43. When
the Lontd of speech ( the guru of the gods ) accepts anyone,
aU file maltitade of gods respect bim. Or if a rod of iron
toadws a pans ( a touchstone ) then it can no longer be
called rusty iron. 44. Thus seeing Tuka's pure mind, Thoa
art pleased with bim; so I certainly have not the power to
keep him at a distance. ' 45. Saying this he placed his
bead at ( Vitbobs's ) feet and then the king of birds got up
quiddy and started to go as fast as the wind.

GARUD MEETS TUKARAM

46. Now Tuka was feeling very impatient at heart, and
wfth his band on bis forehead was waiting day and night
( for the pilgrims* return ), like a child when missing
its mother; 47. or as the chatak bird when it is thirsty
opens its mouth ( towards the cloud ), and as the hungry
young ones of a tortoise look toward their mother. 48. If a
miser loses aU his money, he is restless day and night; as
a fish struggles when water dries up. 49. In the same
way, Tuka was uneasy day and night on account of bis
separation fnxn Pandbari, when suddenly the Eagle stood
near him. 50. At the sight of the Eagle, Tuka prostrated
himself on the ground before him, embraced him with
loving reverence, 51. and then asked bim lovingly, * Is
the' Husband of Bukmini happy ? I am uneasy day and
night. I cannot say when I shall have a sig^t of
Him ? 52. Why has the Life of the world been so cruel and
hardened His h.etak ? Why has He thrown me aside in a
strange land ? For these reasons I feel dejected. 53. Many
Warkaris { pilgrims) must have assembled. .Why has He
forgotten Jf<e? What unbearable crime have I committed?
I certainly do not know.' 54. The vehicle of Vishnu ( the
Eagle ) beard these words of Tuka, and replied, * On
a^oount of your defection of mind, the Life of the world
bas become very uneasy at heart; 55. m a mother is at

2S€

Ch. LI 55-68 TUKAKAM AND GABUD

the separation from her infant child; or as the doe at the
separation from her young one; or as a thirsty person is
troubled at heart in the absence of water, 56. in the same
way, the Husband of Rukmini thinks of you day and
night and therefore has sent me to invite you and take
you to Him.' 57. He read out the letter to Tuka sent by the
Husband of Rukmini, at hearing which Tuka'seyes became
wet with tears. 58. Tuka took the letter in his band and
again and again placed it on his head. Then holding the
letter in his hand he pressed it to his heart and embraced
it lovingly; 59. as a cloud showers water suddenly on a
dry tree, in the same way Tuka felt happy at the sight of
the Eagle; 60. as at the rising of the sun, the water
lilies are happy, so at the arrival of the Eagle, Tuka felt
happy; 61. as Bharata sat waiting for Shri Rama ( his
brother ) at Nandigrama, and felt satisfied when the Son
of Anjani ( Maruti ) delivered the message of ( Shri Rama )
to him, 62. in the same manner when the Husband of
Rukmini sent the letter and the king of birds ( Qarud )
delivered the message, Tuka's heart became quiet.

TUKABAM REFUSES TO RIDE ON GARUD

63. Then Garud in sweet words said to Tuka, ' Now
please sit on my back and in less than a moment I will
show you Pandhari. 64. Your body is emaciated by disease,
and has not strength to walk, so the Lord of Pandhari has
kindly sent me immediately. 65. Now, therefore get up
quickly, and don't delay.' Hearing these words, Tuka said
in answer, 66. to the King of Birds, ' You are my Master's
vehicle and so an object of reverence to me. His slave,
you wise one. 67. Shoes are to be put on the feet and not to
to be placed on the head. A wise man must consider
when he places ornaments for the feet ( wale and nepur )
on the head. 68. How can the step of stone at the main
door of the temple be installed in the place of the image ?
B. V. n 17 257

BHAKTAVUAYA C5h. LI 68-81

A royal menial, although he is the king's favourite, is not
to be placed on the thrcne. 69. Therefore, O vehicle of
Vishnu, hear me. I will never sit on you. I surely do
not know how to describe the glory of your greatness.

70. You carry on your back the Ancient of Days and the
Enjoyer of Vaikurtth ( Vishnu) whose belly contains limit-
less universes. This is a thing simply to be admired.

71. He is invincible to the gods and the demons, still you
conquered Him, and moreover yielded to Him, and
eventually became His vehicle, and you stand before Him
with folded hands. 72. Therefore, to worshippers like me
the Lord and His servant are the same. So I will never
come by riding on your back. 73. Now therefore this is
my earnest request to you. Think in your mind of my
condition and go back to Pandhari at once and bring the
Husband of Rukmini here.' 74. Then Tuka touched
Qsrud's feet, prostrating himself before him and saying,
'The Life of the world is in your power, please bring Him
here that I may meet Him,' 75. ' Surely,' said the son of
Vinata (Garud the Eagle ) and quickly started, determined
in his mind to bring about a meeting between the Lord of
Pandhari and Tuka. 76. With this resolve at heart,
Grarud arrived at Pandhari, and the Lord of the heart
( Krishna ) became anxious at not seeing Tuka on his back.
77. As when a man sent to fetch a daughter returns
without bringing her, any mother feels sorry ; just so
was it with the Husband of Rukmini. 78. Then Gbrud
approached and placed his head at His feet and said : ' O
God of gods, Shri Hari,Tuka would not ride on me.79. But,
O Husband of Rukmini, on account of Thy separation
Tuka feels sorry night and day. Now, O Lord of Vaikunth,
kindly come and meet him.' 80. 'Of course,' said the Life of
the World who embraced Garud, then called to Rukmini,
and told her the secret of His heart. 81. On this the Mother
of the universe replied, 'The Vaishnava bhaklas have

258

Oh. LI 81-fl3 NIMBABAJA THE AOOOUNTANT

assembled here for the pilgrimage. It is not proper for you
to leave this festival and go. 82. As a house looks empty
without a wife, or as a river without water, so Pandhari
will appear without you, O Lord of Vaikunth. 83. As
an army and fortune without a king, or as the multitude
of stars without the moon, or as ornaments without the
safTron mark ( on the forehead of a woman whose husband
is living ) ; all these look ugly. 84. Likewise if you are
not here on this occasion, Pandhari will appear forlorn.
We shall go to meet Tuka after the Oopalkala ceremony *

NIMBABAJA'S STORY

85. Hearing this appeal of Eukmini, the Life of the
World said, ' By all means. ' Just then saints came there
to visit Him. Listen to their names:— 86. Shaikh
Muhammad, Ganeshnath, Bodhia, and the well known
Nimbraja, Santoba Powar, these Vaishnava bhaktas came
there to visit Him. 87. Cymbals, vinas and drums were
sounded, and the Vaishnavus sang in love. Banners were
beautifully unfurled amongst which shone those with the
emblems of the eagle. 88. All the people prostrated them-
selves on the ground when the Life of the world said to
Rakmini : ' Nimbaraja has coma rolling on the ground
thus far; and so he musk be very fatigued. 89. Therefore
I musk give him some suitable boon. * At this paint th a
listeners may have a doubt, and with love raise s
question. 90. They may ask ' Who is this Nimbaraja, and
to what place does he belong? Describe him in detail. * Ab
they thus question, the mind of the speaker is filled with
delight. 91. The question is like the moon to the chakor
bird, or like a sudden shower of neclar to a hungry person
as a result of good fortune; 93. or as when a wish-cow
comes and stand in the yard of a pauper, or as when a parts
( touchstone ) by chance falls into a box of iron; 93. or as
when a cloud showe» on a crop about to ripen, then the

239

BHAKTAVUAYA Ch. LI 93-«105

kernels increase twofold ( fortunate are they who obtain
tblB); 94. in the same way the speaker feels happy at heart at
the question of the listeners, and replies: 'Listen with love to
the detailed life of Nimbaraja. 95. In our own country there
is a town called Devadaithan, and Nimbaraja was by a
very old inheritance the accountant there. 96. Although he
had children and others in his family, yet Nimbaraja
called himself a Veushnava bhakta, and as he was in the
habit of worshipping the saints with devotion, repentance
arose in his mind. 97. Then he said, ' Enough of this
worldly life ; the maya of God is uncontrollable, and all
life is wasted when carrying on worldly affairs.'

NIMBARAJA VISIT THE JYOTIRLINOAS

98. With repentance at heart, he started out to visit
sacred places. On visiting the twelve Jy(airlingas*'hii mind
was comforted. 99. He visited all the beautiful sacred places
on earth, hfird to travel to ; then after visiting the seven*
salvation-giving sacred towns he went into the Himalayas.
100. To describe the glory of the travel, the story would be
far too long drawn out, therefore I will abbreviate.
Let the listeners understand it. 101. Thrice he took a
kavadi (sling) full of the water of the Bhagirathi, and in it
bathed the god Rameshwar with love. Thus accumulating
good deeds, be returned quickly home. 102. Now he wished
to utter the names of Hari with his lips, and with this long-
ing at heart he kept on repeating Qod's names. 103. One
who has performed religious rites and austerities without
the desire of their fruit, he alone out of repentance gives
himself up with love to the praise of Shri Hari. 104. Visits
to sacred places, performance of sacrifices, and the study
of the Vedas, fructify only when one sings of the good
qualities of Shri Hari with an unreserved mind, 105. Now

* 8e* Appendix on * Words With Numerical Significance' under
IS, The Ti^eWe Jyotirlingai'; and under ?, ' Saptapuris.'

260

Ch. LI 105-118 NIMBABUA'S BOON

enough of this lengthy talk. The Vmshnavas know the
lovely secret. They abandon all sense of honour and
didionour, and sing the praises of God day and night,
106. When one does not give himself up solely to singing
the praise of Shri Hari all other means become useless as a
deep well without water ; 107. or as in a grain field there
are a large number of ears without kernels ; or as when a
village officer is successful in acquiring a hereditary
office, but is without an issue; 108. or as though one
should study a good deal, but is not able to make a timely
use of it ; or as the sitting of a king on a throne is vain
without power ; 109. or as pli^es with various kinds of
dainty food without any ghee ( melted butter } on them ; so
all religious means become useless without the description
of Shri Hari's doings. 110. Therefore Nimbaraja had a
desire to sing the praise of God. So one day the Lord of
Pandhari gave a command to Gajavadana ( Gkinpati ).
111. Said He, 'Give Nimbaraja the boon that ^ith inspira-
tion he will sing My praise.' As the Husband Of Rukmini
gave this order, Ganpati replied ' Verily, verily.* 118. One
night while Nimbaraja was asleep, the son of Parvati
appeared to him in a dream in the guise of a Brahman.
113. He stroked him to rouse him and said, 'Accept this
boon of mine.' Saying this He put on his palm a vida
( rolled betelnut leaves }. 114. Nimbaraja in a drowsy
state threw it into his mouth. Then Gajavadana (Ganpati)
said : 'This is an everlasting boon. 115. Now without
study you will be able to delineate Hari's good actions.
The genius of pleasure will everlastingly be present at
your performance.' 116. The son of Parvati offered this
boon and at once disappeared. When Nimbaraja awoke
he brought to his mind the dream. 117. He did not see
the 'Brahman near him, but Qiere was the vida in his mouO.
He swallowed it, and got up and si^ down. 118. As he
looked at his palm he found on it a red stain. He tried

361

BHAKTAVIJAYA Ch. LI 118-131

to wash it with water, but oould not get rid of it; 119. just
as the ocean supplies the well with water and it does not
set dry even in a drought or as a person with divine know*
ledge satisfies a Yo^ and he is no raore troubled with the
hunger; 120. or as iron with the touch of the parts
(touchstone) becomes gold, and no more can rust remain; or
as when the Ganges accepts an insignificant rivulet, it
hecomes sacred to all; 121. or if Brahmadeva gives one a
long life, he is unhindered by fear and disease; or if a
prince supports a pauper, his fortune knows no decrease;
123. or when the sun gives one a physical lustre, how can
it be impaired by cold ? So the stain of the vida could not
be washed off. 123. From that day Nimbaraja began to
perform kirtans. The Vaishnavas who listened to him were
engrossed. 124. Having given up all idea of shame,
honour, and social etiquette, and having forsaken all ties
of hope, and discarded all differences, he enjoyed the
pleasure of the love of God.

RUKMINI OFFERS A FORTUNE TO NIMBARAJA

125. In this natural state of mind, Nimbaraja went to
Fandhari. The listeners should remember that it was at
this point that they questioned me. 126. The Life of the
world said to Eukmini, 'Give some boon to Nimbraraja.' At
this the Mother of the world was astonished. 127. The
Mother of the universe took the form of a female gardener
and sat on the way with a basket full of carrots cut into
pieces. 128. As Nimbaraja was returning from the temple
she said to him in a gentle tone, ' My child is crying at
home; I must go and fetch it. 129. So do me a kindness
and sit here for a while. I will bring my babe and return
immediately. 130. If you do not grant my request, who
will take care of my carrots ? Many men are wandering
in the bazar and they might take them away .' 131. As
the Mother of the universe said this, his mind was filled

262

Ch. LI 131-144 NIMBARAJA TESTED

with pity and he said, 'I will sit here, but return quickly.'
132. The female gardener gave the basket in his oustody
and going to the temple, did not return for three
long hours. 183. Then as Nimbaraja removed the cloth
from the basket and looked into it he saw lumps of
gold and not a simple carrot. 134. He was astonished
and said, * The Primal Mother ( Lakshmi } wants to put
me into temptation. This cannot be called gold but a
great calamity. So it seems to mo.' 135. Disgust
arose in his mind, just as a Brahman on entering a
Mahammadan's house will feel sick at the sight of
the flesh there; 136. or as a beautiful person will not look
at a leper; or as at the sight of liquor in front of him a
repentant man will walk away from the place; 137. so
when Kimbaraja saw the gold inside the basket his mind
felt disgust. Then he returned to the temple and prostrated
himself reverently before God. 138. Hejoined his hands
palm to palm and pleaded, ' O God, why dost Thou put me
into temptation ? I wish Thy favour, and no fortune or
wealth.' 139. Then he made a namaskar to Rukmini and
returned to his lodging, and began lovingly to repeat the
names of Hari without interruption. 140. Here in the
temple Rukmini said, 'Oh Life of the world, I obeyed your
order and gave gold to Nimbaraja, but his mind does not
teike to it.' 141. The Pervader of the world {smiled and
said, ' My bkaktas are pleased with my worship. Tempta-
tion, greed and avarice have no effect on them. 142. The
showers of rain do not penetrate a mountain; and the sky
cannot be painted black; nor does cold affect the sun; and
heat has no effect on the moon; 143. thirst does not trouble
the ocean, and food does not trouble fire. O you wise one,
how can wind be shut up in a gaol ? 144. So my bhaktaa
are indiffereiit; snares of temptation do not affect them.'

NIMBARAJA AT THE CHANDRABHAOA
While the Lord of Vaikuntih thus spoke, Rukmini great*
263

BHAETAVUAYA Ch. LI 144-1S8

ly wondeted in her mind. 145. The next morning the saints
started for the Obandrabhaga to bathe, with Nimbaraja in
their company. 146. Then the Lord of Pandhari thought
to himself, * I must give Nimbaraja some imperishable re-
ward by which in full love he will be engrossed in my
praise.* 147. Saying this. He who was as dark as the
iamcU leaf took Ihe garb of a Brahman, put garlands
of tuim around His neck and arrived there.
148. He had a cap on his head and a belt around
His loins, on His forehead was the odorous black
powder ( buha }. Listen to what the one dark as a cloud
said to Nimbaraja at that time: 149. 'lam going to
bathe in the Bhimarathi ; thieves are wandering here and
there in the fair, therefore keep with you the belt, the cap,
and the garland.' 150. Saying this, the Husband of
Rukmini handed over to him His ornaments and in the
twinkling of an eye disappeared. 151. As Nimbaraja
looked about he could nowhere see the Brahman. For
three hours he sat waiting for him. 152. Still he did not
return. Then he communicated the news to the saints t
'A Brahman came here and listen to what he said.
153. Said he, " I am going to bathe, so keep my ornaments
with you. " Then he took off his garland, cap and belt,
and handed them over to me. 154. Within the twinkling
of an eye he disappeared then and there and I have been
anxiously waiting for him. 153. He has not as yet
returned ; so please tell me what should be done now. *
The saints wondered as they heard this. 156. All the
VcUshnava bhaktas said, ' He is not a Brahman but the
Husband of Eu&mini. He gave you these as a reward
and disappeared. 157. Therefore without any scruple in
your mind, wear these ornaments. ' As the saints thus
spoke he prostrated himself before them. 158. Then the
saints fastened the belt on his loins and around his neck
put the beautiful garland of tulsi and the cap on his head.

264

Ch. LI 158-172 NIMBABAJA'S KIRTAN

On his forehead they applied the black powder. 159. The
bhaktaa gathered in the sandy bed and said to Nimbaraja>
* VcmamaiU ( Krishna ) has given you a reward, and has
created a festival as delightful as Divcdi to the pious.

160. Therefore, you perform a Idirtan on this bed of sand.
Our eani are eager to hear you, please satisfy them.

161. Then the vina was set in tune with the drura.
Collecting cymbals quickly, they unfurled the banners.

162. Brahmans well versed in the Vedaa, Shcatras and
Puramu, many saints and Mahants and Vaishnavas,
and men of all the eighteen castes came there to listen.

163. At sunset the kirtan began. Nimbaraja sang
the obeisance with the clapping of hands and re-
peating the names of Vitthal. 164. As he thought of the
Husband of Rukmini in his mind, tears of joy flowed from
his eyes. The gods came there on their chariots of light
to watch the wonderful event. 165. As people listened to
his simple and loving singing their hearts were touched.
Knowers and critics were absorbed in it. 166. When the
speaker has only love in his mind, there the supreme
Being finds comfort. Skill, cleverness and wisdom are
unessential. 167. Singing without love is as the body
without life, or as food cooked without salt. It does not
give any taste at all. 168. Of what value is musk without
fragrance ? It should be thrown into the fire. A beautiful
woman without a child cannot truly be called a mistress
of the house. 169. Of what use are the fair complexion
and a beautiful face without a nose ? So also it cannot
be a real kirian in which the singing is without love.
170. 'O Krishna, Bama, Meghashyama, Govinda, Qopala,
Purushottama, Achyuta, Narahari, and Atmarama, give
me love in Thy worship.' 171. Nimbaraja uttered these
names and danced. Garudadhvaja ( the eagle-bannered
one, Vishnu ) was pleased, and what did He do then f
172. Shripati became a child, took peacock feathers in His

265

BHAKTAVUAYA Ch. LI 172-183

hand, and did a very won erful thing, which you listeners
should listen to with reverence. 173. Shri Hari stood on
the shoulders of Nimharaja and waved with His own hand
the wisp. Listen to this, O devout listeners. 174. He Who
dwells in the ocean of milk. Who reclines on the serpent
Shesha, Who is the very life of the Daughter of the ocean
( Lakshmi ), He, the Life of the world, waved the wisp
lovingly on His bhakta. 175. Although Yogia with per-
severance sit on the txyraaana (the bed of iron spikes ) still
He does not show Himself to them. He stands on the back
of Nimbaraja and waves the wisp of peacock feathers.
176. He is not attainable to those spiritual aspirants who
perform many sacrifices, religious rites and heaps of
austerities. He, the Merciful to the lowly, Hrishikeshi
( the Lord of the heart ), reveres His bhaktas. 177. He
whom the god Sbiva ( Virupaksha ), restraining His mind
contemplates in solitude. He the Ornament of His
bhaktas, the Husband of Rukmini, pays respect to His
servants. 178. In a Mrtan where the One who is like
a cloud is present, there the sixty-four arts and fourteen
sciences are favourable. This the wise can discern.

179. The audience looked on steadily; the Tartan lasted
for four watches, but no one felt sleepy or wearisome.

180. The Ocean of milk knows no famine, and with nectar
there can be no disease. Wise listeners, how can dark-
ness visit the house of the sun ? 181. In the same way
in the Mrtan of the loving, sleep and sloth do not come.
All forget caste-differences and become one. 182. The
■audience in supreme Brahman joy clapped hands in tune
with the sound of cymbals and mridang. They forgot all
differences and dualities and rocked themselves as they
repeated God's names.

KRISHNA ON NIMBARAJA'S SHOULDERS

183. AMien there still remained four ghatikas of the
night a wonderful event took place. The wife of a rich

266

Ch. LI 183-197 NIMBARAJA CARRIES KRISHNA

person covered with a cloth was going to bathe. 184. She
suddenly saw before her the Lord of Pandhari Himsslf.
Then running quickly she arrived at the kirtan. 185. As
she oame near Nimbaraja, and began to look for the
Husband of Rukmini, He disappeared, at which she
wondered. 186. She wept loudly and clasped the feet
of Nimbaraja. The people asked her as to why she came
running there. 187, ' What wonderful sight did you see ?
Tell us at once. ' She bowed to all. Listen to what she
said, 188. ' Just now I saw Shri Hari on the shoulders
of Nimbaraja, waving the wisp of peacock feathers
lovingly with His own hand. 189. So I came running, but
I don't see Him here now. I certainly do not know where
the Husband of Rukraini has gone. 190. I wanted to see
once more the beautiful and tender Lord of the world, there-
fore I am sorry at heart that He does not grant me this sight.
191. The people wondered and exclaimed , ' This wonder-
ful event cannot be explained. ' The wise ones came near,
desiring to see some evidence of the event. 192. Chakrapam
(Krishna) bad disappeared from theshoulders of Nimbaraja.
But on the black powder which the good people had thrown
the tiny feet ( of Krishna ) were impressed. 193. Notic-
ing this evidence, saints and other good people wondered.
Embracing one another they prostrated themselves on the
ground. 194. They bowed to the lady who had seen the
Lord of Pandhari and said, ' Because you were in posses-
sion of some good deeds ( in your former births ), you saw
the Husband of Rukmini. ' 195. As the men and women
were singing in this way the sun arose. Then Nimbaraja
waved lights over the Holder of the Sharang bow (Krishna).
196. On the full moon day, the Oopnlkala ceremony was
performed and then the crowds of pilgrims began to disi-
perse. Therefore the Brother of the lowly was sad. He
was overcome on account of His own love. 197. When a
helpless daughter goes to her husband's home, her mother

267

BHAKTAVUAYA Ch. LI 197-20S

wMps ifaioagb grief. The same wm the state of the Lord
ofPftndharlMthefair broke up. 198. Shri Hari said to
Rakmini, ' This Pandhari now looks sad. My bhaMua
have gone to their hwnes. So I find no rest. 199. Now we
must hurry up and go to see Tuka. ' Saying this the Lord
of the world became very impatient. 200. Garud was sent
for, and the god assumed a aagun form which the Husband
of Aparna ( Shiva ) for ever contemplates with a pure
heart. 201. Hari rode on the back of the Son of Vini^a
( Gkurud ) with Bukmini, and arrived at the town of Dehu
with the velocity of a wish.

TUKARAM MEETS VITHOBA AT DEHU

202. The grocer Vaiahruwa Tuka sat impatiently wait-
ing. Said he, ' When will Chakrapard ( Krishna ) come
with Mother Rukmini ? 203. Today my right eye throbs
and every now and then my right hand also throbs. These
good omens comforted him all the time. 204. Just
then, suddenly, he beheld the shining banner with
an emblem (rf the eagle on it, and he went in front
of it and in love prostrated himself. 205. Seeing the
loving devotion of His bhakta, the god of gods mani-
fested Himself. Even Brahmadeva and others are unable
to understand Him. 206. The form of the god was
beautiful and tender. He had worn the yellow garment.
On His ears were the crocodile earrings and on His breast
shone the kausiubha jewel. 207. On His head was a res-
plendent crown studded with divine gems. The Life of the
world had put around His neck thepadak and ehavali orna-
ments. 208. On His feet were the nepur and wale which
made a tinkling sound. Hearing that sound the Vedas felt
shy. The Lord of the world manifested Himself with
Bukmini. 209. At the sight of this form, Tuka was
delighted at heart. Then he embraced ( the god ) with
tove and held His feet.

268

Ch. LI 210-212 THS OANOS8 OF LOVE

210. In the next ohapter there will be s oonTenation
between the god and his bhakla$ in a language full of
pathos. Let the saints and others lovingly listen to it.
211. It is a delioious draught from the Qanges of love, like
the neotar ohurned out of the ooean of joy. Mahipati
requests the listeners to taste it quietly with love.

212. SieaaH ( Peace ) I This book is the ShakUtvijaya,
hearing which the Lord of the world will be pleased. O
ye loving and pious bhaMas, listen to it This is the
fifty-first very delightful ohapter ; it is an offering to Shri
Krishna.

269

CHAPTER LU

TUKARAM

( Continued )

Obeisance to Shri Oanesh. Obeisance to the Lord of the world,

INVOCATION

1, Victory, victory to Thee, the Ocean of mercy to Thy
bhaklas, the Imperishable, the Indestructible, the Saviour
of the world, the Primal.Pillar, Generous in giving final
deliverance, the Husband of Rukmini, O Shri Vitthal. 2. At
whom Thou dost look with a compassionate eye, the snares
of the worldly life are destroyed for him; Thou dost wean
him from his worldly affairs, and eventually dost give him
final deliverance. 3. Even the thousand-hooded Shesha
is at a loss for words in the endeavour to describe Thy
generosity. The talent of a great poet is wearied. There
I am a mere gnat. 4. But the way of love is like this.
Children speak to their mother in words without meaning ,
but she is not sorry at hearing them. Oa the other hand
on account of her own affection she is pleased. 5. So also
out of compassion, the Life of the world should accept my
uncouth language. This is the only gift I ask of Thee,
through Thy own inspiration, O merciful One.
GOD'S POWER SUPREME

6. Clouds obtain water from the ocean; rivers take the
rain-water and pour into the ocean; then what obligation
can there be when the thing is returned to Him to whom it
belongs ? 7. If the sun is to be seen, it is to be seen by
its own light. In the same way, O Lord of the Heart, the
power to praise Thee is not ours. 8. We bow down to the
earfch and the weight of our body falls also on the earth ;
likewise, to praise Thee, we have no independent power*
S. If we praise -the wind it is through its power that we

270

Cb. L!I 9-21 GOD'S FOWXB

breathe; in the same way Thou dost cause Thy own deed*
to be uttered by my tongue. 10. If we wave incense ant
jQre, it is through the power of the fire that the smoke oooms
tip; in the same way it is through Thy power that the mind
becomes quiet and Thy deeds are spoken. 11. If cAhiakeha
( sprinkling water on a deity by reciting Vedic hymns ) is
made on the Ganges, the water taken for that purpose- is
taken from the Ganges itself ; likewise it is through Tty
inspiration that the poets speak in various ways.
12. When the moon rises it is visible by its own light.
If a mother is served, the server's own body has come from
her. 13. We sit under a wish-tree and water it by oar
imagination. A wise person feels shy to talk of his
obligation. 14. Through Thy power, O Husband of
Rukmini, the Vedas have praised Thee without limit ; but
after prof ound thought the Fedas said ; *Neti,Neti' ^*It
is not that ; it is not that ').

TUKARAM'S PLEADING FOR INSPIRATION

15. Thou, O Adhokshaja (God), dost know the innermosl
secret of Thy bhaktas. Now grant me a boon and say
* Fear not ' and cause me to relate the stories of Thy
hhaktaa. 16. At the close of the previous chapter <3i«
Husband of Bukmini went to Dehu and in a sagun farm
met Tuka lovingly. 17. The Life of the world was
pleased and said, * Ask for some boon and I will give
thee such a boon as even Brahmadeva cannot obtain despite
His effort.' 18. Tuka replied, 'That I should never forget
Thee, that I should always sing of Thy deeds with a
loving heart; 19. that I should for ever have the
company of Thy loving bhaktas: this is the gift I ask for.
Do not disappoint me, O merciful One. 20. That I should
have love for Thy worship. I do not want a fortune.
Thou mayest offer the four kinds of salvation; but I do not
care for Oiese. 21. An uninterrupted company of saints ;

271

BHAKTAVUAYA Ch. LII tl-^

Mtd Tby name &nr on the tip of my fcrngoe. If I hare
tTwo. •▼«« rebiitii will always be aooeplRble. SS. Thfa is
tte only boon I ad: for. O Husband of BnkminL ' Saying
tids be bowed down to Qod. The Lord of Vaikmah
(Yfahnu's hesren ) wondered as He heard ibis.

23. The Friend of BiBbMklaa said to Garud, The loving
Taka is indifferent to worldly tbings, unattached to Hbam
and full of love. He has abandoned evetything and he
wocdiips only. 24. On account of the pain of Myseparatioa
fitom him. he has given up even food and water. There-
fditthis body is emaciated' 25. On this the Son of Yinata
(Qarud) sud. 'In Thy letter Thou hast given him the bless-
ing that as long as Vaiknuth ( Vishnu's heaven ) and
KaUas ( Shiva's heaven ) exist, Tuka shall live. 26. O
Lo>d of Vedkunth, Thy promise will never prove untrue.
Then why art Thou so sad at seeing him so onaciated f
It is only out of Thy love for him. 27. As his mind is
absorbed in Thy worship, he has overcome KaU ( the
Bark Age ) and Kal ( god of death ). He is truly the axjotar
of Nama. The saints know this secret. 28. He has woar-
■hipped Thee through several of his former births, and
steadying and concentrating his mind has made Thee his
own and sings lovingly of Thy deeds .'

29. On this the Lord of the world said to Tuka, ' T
am very hungry. Without eating anything I hurriedly
started to meet you. 30. Whatever food is ready in your
honse bring it on a plate. Don't you hesitate to bring it as
it is, either dry ot with sauce.' 31. The readers are likely to
mise the question as to why Chakrapani ( Vishnu ) came
hungry even when Bukmini was near. 32. Tuka intended
to feed the god. and knowing it the Lord of Fandhari said
so. For the Lord of the lowly does a thing by which the
desire of His bhakta is fulfilled. 33. Then Tuka fetched
water and washed the lotus-feet of the god; and at onoa

272

Ck. LII 33-44 GOD WA1918 DEVOTION

put around its neok a garland of tender tulsi leavea.'
34. Then with great love he bowed to Hfai, and broas^
food on a plate, and dry bread with some veg^ble and
salt. 35. The Life of the world ate it with great rellbih.
Good people may have a doubt as to how Narayan ( Qod ),
the Dweller on the ocean of milk, ate dry and coarse
bread. 36. ButShriHari feels hungry when He finds
sincere devotion. He cares for love only, and does not
think of caste or race.

GOD 0AEE8 FOB LOVK, NOT iOB FOOD

37. The eyil-minded Duryodbana had many dainty
dishes and was waiting for Shripati to come and*dine
at his house, but He did not dine there but ate kernels
at Yidur's^ 38. When Draupadi with sincere devotion
was anxiously waiting for Him ( in her trouble ), He put
aside His own plate while dining (at His own palace)
and rushed to help her, sat beside her, and asked for at
least a twig of the vegetable to eat. 39. The Yadnya
Puruaha ( Vishnu, the Lord of sacrifice ), who is entirely
pure, insisted on eating the food left over- by the cowherd
boys on their plates. The One dark as cloud also ate
with love the fruit tasted by a Bhil woman. 40. So if
He ate coarse food at Tuka's house, what wonder aan
there be ? The listener should have no scruples as he
hears these stories of old. 41. Well, the Life of the world
sat there with Bukmini and dined. Tuka poured water
on their hands to wash them and ate the food left over
on their plates. 42. Tuka then gave them leaves of Tulsi
to <dean their mouths, and the Merciful to the lowly,
seeing Taka's love, ate them with great respect. 43. Thus
pleased, the Lord of the world therefore said to Tuks,
* Now keep Me in your heart, and do not be sorry at
separation from Me. 44. Whenever yoa oall Me, I will
meet yoa in My aafpm form. * Saying thK Aahokshiyo
B. ▼. n 18 S73

BHAKTAVIJAYA Ux. LII ii"^?

<VMinu)v«ni »wsj. iS. Tuka r»n alter Him sad
piMWfi b&> head en His lotuhfeit. Then Vcmamcdi (Vishtm)
ntoroed to Fandhupur with Bukmini.

A FAKHNG BRAHMAN REJECTS TUKARAM'S FAVOUR

46. A Brahman with a daiire for skill in road-
ins ^ Pttmnas sat performing auatwitieB at Alandi.
This desire was evor present in bis mind. 47. Then
Dnyaneshwar said to him in a vision, ' Go at onee to
Tuka. He will give you a favour with his own hand
and thereby your desire will be fulfilled.' 48. The Brahman
thoai^t it over and quickly went to Oehu. There he
mii Toka and explained to him bis heart's desire.
49. Said he> ' I was performing austerities at Alakavati
( Alandi ); but Dnyandev has sent me to you.' Heariss
these words, Tuka was astonished. 50. Thought he, ' I
do not possess a store of good deeds that I may spend
on his account. Dnyandev has merely created a nuisance
for me.' 51. He said to himself, ' This man has no
learning in bis luck. Therefore Dnyandev through disgust
has sent this dogged fellow to me. 52. I am ignorant.
I dont knowiapa (muttering God's names), /apa (penance)
and austerities. Why has Dnyandev given me this
honour ?' 53. Then he gave the Brahman eleven dbhangs
and a coooanut and told him, ' When you eat this you
will at once gain knowledge.* 54. The Brahman's mind
was suspicious and he thought, ' Eating a coooanut will
not bring knowledge, and of what good to me are these
abhangs written in Marathi ?' 55. W.ith this suspicion in
mind the unlucky fellow threw these away and went off;
afi if one should come across a wish-jewel, but sling it away
88 a mere pebble. 56. If an unlucky fellow finds a store of
wealth.. it appears to him as charcoal. A patient finds
dain^ f I >ods bitter. 57. A drunkard considers any bottle
containing the water of the Bhagirathi ( the Ganges ) as •

274

Ch, LII 57-69 A FAVOUR REFUSED & RECEIVED

bottle containing wine. A poverty-stricken person will
discard a grove of wish-trees. 58. In tlie same way, tho
Brahman threw away Tuka's favour then and there. Tuka
then wrote and sent this letter to Dnyanraja of Alakavati
( Alandi ): 59. ' You have honoured an insignificaTit penon
such as I am, and have sent a fasting Brahman to me.
I took your command on my head and at once ga^^him
a favour. 69. But be doubted It and threw away the
eleven abhangs and the cocoanut and walked off.' 6L This
messsgB which he had already planned in his mind hd
sent to Alandi. Then bringing Hrishikeahi ( the Lord of
theheart) into his mind, he began to repeat His namds.

THE SAME FAVOUR TRANSFORMS A DULLARD

62. King Shivaji had in bis service a person w«H
versed in the Sfiastras and Puranas. This person had as his
servant a Brahman who was a great dullard and ignorant.
63. He once came to Tukoba and bowed down to him. The
noble Vaishnava took up the same cocoanut and gave it ta
him. 64. He also gave him the eleven abhangs which
he had already written out. The Brahman cracked the
cocoanut and ate the kernel then and there with love.
65. As he returned home he found that a Purana was being
read. Among the audience were learned men well versed
in the Vedas and Shastras. 66. There were other knowing
and clever persons who listened to the reading. Just then
the Brahman entered and addressed the reader: 67. ' You
have n5t explained the words of the verse which yoa
read just now. ' As the learned men repeated the question
all others thought that he was quite right. 6S. They
exclaimed, ' This is really a great wonder for he does not
even know his a b. c. We are at a loss to understand how
he should so suddenly understand the meaning of the
Puranas. ' 69. On being asked to explain, he told the
whole story ia detail. Said he, 'Tuka gave me eleven

275

BHAKTAVUAYA Ch. LII 69-8?

abhangs and a coooanut. 70. As soon as I cracked i$ and
ate the kernel of it, I could understand Sanskrit. * As the
audience heard him they were wonder-struck. 71. Then
the reader kindly asked him to come near him, and hand-
ing him a leaf of the book, said, 'Read this to us, then only
shall we have clear evidence of what you say.' 72. Then
in his mind bowing down to Tuka's feet, he began to
explain the meaning of the Purana, at which the learned
men in the audience were wondernstruck. 73. Said they>
' The doings of Vishnu's bhaktas are wonderful. They can
make possible the impossible. With undivided love they
have made ChakrapamCfiehxiVL) their own. 74. Like an actor
in a play, Bhagwant { God ) creates a mountain out of a
mustard seed. The life of His bhaktas whom He loves
passes all wonder.'

BSAHMAK8 OF CHINCHWAD SEND FOR TUKARAM

75. The wonderful news that a dullard had gained
knowledge reached Oev at Chinchwad. The Brahmans
then assembled together and naturally spoke to one
another. 76. ' We censure Tuka out of pride. He should
not be called a man, to be sure. ' 77. Someone said,
* Let ue call him here some day and ask him to explain
who he really is. 78. He is a loving worshipper of the
Brahmans. He will at once explain to us. ' Thus
the Brahmans of Chinchwad thought. 79. Then they
hired aman and told him to go to Dehu and bring Tuka to
Chinchwad at once. 80. They said, ' Tell him that Dev
has called him to Chinchwad.' Hearing this the man
went immediately. 81. Then he went to Dehu and pros-
trated himself before Tuka. There a praise-service of Hari
was going on and many good people had gone there to
listen. 82. With loving devotion and great regard men
and women were listening. The sky was filled with the
loud sound of God's names. The audience became bodily

276

Ch. LII 82-96 SHEKH MUHAMMAD

unconscious. 83. No one thought of his worldly afEairs.
Even the eyelids did not close. The mind vfas absorbed in
the name and form of Qod. All felt deep satisfaction*
84. The players of cymbals and drums forgot themselTW.
Erery kind of distinction was lost. Lore for Qod alone
was in every mind. 85. Even tk6 torch-bearer had lost
bodily consciousness. His mind was engrossed in the name
and form of God. He forgot to think of himself. 86. As he
xaised bis torch it touched the canopy.

SHEKH MUHAMMAD EXTINGUISHES A DISTANT FIRE

Here another story begins. May the wise listen to it
with due respect. 87. In Chambhargonde there lived the
well known Shekh Muhammad. He was performing a
kirtan with great delight for his love of God's name. He
was an ocean of knowledge. 88. Men of all the eighteen
castes^ great and small, sat there to listen. Therff were
also learned and rich persons, very wise and knowing
Brabmans. 89. With concentrated mind all listened.
The performance was exceptionally delightful and un-
believers could not find a word of contradiction. They
became perfectly silent. 90. Just then the performer jumped
and rubbed the canopy with his hands. All wondered at
this strangb sight. 91. Then those who sat in front asked*
' Why did you rub the canopy, O Swam ? 92. Seeing this
strange action, our mind is confused?' Then Shekh
Muhammad explained: 93. 'At Dehu the Vaishnava Toka
is performing a kirtan in love. No one noticed that Uie
burning torch had touched the canopy. 94. I saw it on
fire, and I extinguished it from here.' On hearing this the
listeners felt dubious. 95. No one could believe it and
they said, ' The town of Dehu is very far from here. How
did you get the news of the distant fire ? 96. There also
most be there a crowd of listeners. Gould they not notioe it f
How do you say that you put out the fire in the canopy t

277

BHAKTAVIJAYA Oh. LII 97-110

97. Then Shekh Muhammad replied, ' There were men
Uitening to the kaian of Tuka, but while tlwy listened to
th» life deeds of Harl they forgot themselveB. 98. Theii
minds were absorbed in the name and form of Qod
and all were in a subconscious stat& The torob
touched the can(^y and set it on fire, and I at onoe
pat it out.' 99. On this the listeners asked, ' In the
kirtan there was the Lord of Pandhari. Why did He not
avoid this accident when he saw the canopy burning ?
100. Shekh jMuhammad replied, 'Hrishikeshi ( the Lord of
the heart ) forgot Himself through love. He did not think of
His divine state and bhaklas forgot their state. 101. Both
had beo(Mne one. So who was to protect, and whom ?
When two lamps are burning they do not appear to be
different. 102. When they live in one place they mingle
one with the other. This state of their unconsciousness
I could mentally understand. 103. If there are two
islands in a river the stream is divided in two. Afterward
when they join, no difference is visible. 104. The idol of
ft god and the utensils of worship are made of the same
brass. If they are melted in a crucible, no difference is
seen. 105. If clarified butter and any other butter are
boiled in one pan, no difference is noticed. 106. So when
God and His bhakfas become one, who is to know another's
pain ? On account of this identity of essence, there is
joy eternal, and differences sink. 107. The Husband of
Rukmini forgot His divine state and Tuka no longer
thought himself to be a bhakta. The same was the con-
dition of the listeners. I understood this state. 103. If
you do not believe what I say, then send someone to
Dehu to bring the news.' The listeners considered this
reply as satisfactory. 109. Then they wrote a letter to the
Patil ( village oJBfioer ) of Dehu and sent it by a camel-
rider. In the letter they said,' Please explain at full
length the marvel we saw last night.' 110. At sunset the

278

Ob. LII 11&-IS3 TtTKARAMlS POPULAR KIBTANS

ntif CMoe, ' At nigfai; as th« kirtan was gcAng on irftb
fait din, the torch touohed tiw oanopy aad sKt it on fire.
111. It made a v«ry Iarg» hiA* in it, but no one knew of it
thi^ night. In the morning It was noticed. Tbia mcuia all
wcmder.' 112. As they read this letter, they eoMidcved
Shekh Muhammad's explanation as tme. Then going to
him they prostrated tbemseives btfore him. 113. Said
they, ' How you oould understand the wonderful miracle
at Dehu astonished us all very mud>. It is really a matter
for wonder.' 114. At this he said, 'Hotroan I explain
this to you ? Fish swim straight up the stream whioh is
impossible for others. US. There wre many watw animals
but none can course through water as fish can. In l&e
manner the secret of a bhakta is not understood by a(ly>
one else but a man of real devotion. 116. Ants alone can
pass along the path that they know. So the secret ai a
Vtdshnava Ut known only by one endowed with sinceiPe
devotion. 117. How can the path of a bird's flight be
determined in the sky ? Birds alone fly that way. Others
do not at all understand. 118. The frogs which are accus-
tomed to live in a well, do they know what an ocean it ?
So the secret of a guru and his bhaktaa, the worldly-wise
can never comprehend.* 119. Saying these words, Shekh
Muhammad was silent.

MANY MESSENGERS GO FROM CHINCHWAD: NONE RETURN

120. Now to resume our story partly related some
time ago. Let the listeners pay attention to it. The man
who had come from Chinchwad sat listening to Tnka's
Idrtan. 121. His devotion became flxed there and he for-
got to deliver the message. Therefore he did not think of
any worldly affairs, for his heart felt so happy. 122. He
did not think of returning home. As he lovingly beheld
Tuka he became absorbed in his kirUm. 123. At Ohinoh-
wad, Dev was waiting for his return. Said he, ' tt ia

279

BHAKTAVUAYA Oh. LII 123-135

many days, but neither Tuka nor the messenger has oome
back. I cannot say what has happened to him. * 124. Then
the men ( the Cbinohwad Brahmans ) sent another messen-
ger. He also happened to listen to Tuka'i Asrton and f ell
into- the same suboonsoious state. 125. When after a
further long delay he too did not return, a third man was
gent. But he also lost regard for his body and his heart was
full of love. 126. Then all the worshippers of Qajamdana
( Qanpati ) wondered and exclaimed, * Three men went to
Dehu, but none returned.' 127. As streamlets on joining
the Ganges forget their former state; or as fragrance from
Tarious flowers identifies itself in essence with the wind;
128. when a wave is united with water, or a cloud dis-
appears in the sky, or as borax in a crucible, these never
appear again in their original forms; 129. such was the
state of the messengers; they did not come back at all. to
report the result of their mission. As they listened to the
loving kirtan of Tuka '.hey were lost in it. 130. Had they
but delivered the message to Tuka, he would not have
hesitated to oome; for no better worshipper of Brahmans, or
better Vaiahnava or knowing one, could be found than he.

OHINCHWAD BRAHMANS AND TUEARAM MEET

131. They (the Chihchwad Brahmans ) thought among
themselves, ' Now we must abandon all pride of caste, and
visiting him tell him the secret of our heart, and have
our doubts cleared.' 132, Thus thinking the Brahmans
started for Dehu. Tuka, without any one telling him of
this, knew it mentally. 133. Said he, ' The Brahmans
sent messengers, but none of them gave me the message.
Now they themselves are kindly coming to meet me. 134.
If I do not go from here to meet them, it is insulting them.
Yat the Husband of Lakshmi ( Vishnu ) wears as an orna-
ment the impression of a Brahman's kick [ Bhriga's kiok ]
on His breast. 135. Before they reach this place, I must

280

Oh. LII 19S-149 OHINGHWAD BBAHMANS AND TX7KABAM

stui' Saying this in his mind he quickly started. 136. Just
as when a cAo/aAe bird is thirsty, the olouds immediately
oome to it; or just as the ooean rises up at the sight of the
full moon; 137. or when seeing a beautiful bit of diamond
dust, a diamond oomes up from the anvil [see also chapter
IS Verse 204 ]; both give evidence of their attachment for
one another; 138. because of the attraction of the magnet the
particles of iron go to it; similarly Tuka knew at heart the
great love of the Brahmans for him. 139. Therefore the
bhalaa of Vishnu at once started. On his way he loudly
sang with great love the deeds of Shri Hari. 140. After
travelling half the way he suddenly noticed the noble
Brahmans coming towards him and Tuka prostrated him-
self before them.

141. On this the earth-gods ( Brahmans ) said, ' You
are without doubt Vishnu's bhakta, therefore with a desire
to see you we were coming. 142. But our desire is
fulfilled just here.' So saying, they gave him a loving
embrace and took their seats. Listen to what they said to
Tuka: 143. ' You have assumed an avatar in the Kali
Yuga and displayed an unprecedented character. We have
witnessed this with our own eyes, at which we simply
wonder. 144. Taking advantage of an opportunity, we
have come to ask you privately as to who you are. Please
«xplain to us.' 145. Hearing this speech of the Brahmans,
he thought to himself, ' Unless I give them evidence, their
doubt will not disappear.' 146. Then catching hold of
the skin of his thigh, he ripped it open then and there. In-
side there was pure, carded cotton. 147. At this sight the
Brahmans wondered inwardly and said, ' We are at a loss
to understand how Tuka lives as a man. 148. How can
life be supported without flesh and blood ?' One said,
Vlt is a work of muya ( illusion ). God's doing cannot
i>e fathomed. 149. The jugglery of the five elements

881

BHAKTAVIJAYA Oh. LII 149-16?

through the lore of worldly life has made men cracj for
earthly enjoyments, and this crazinesB in men increases
the love of the earthly life. 150. Tuka. who is Vidmu's
bhakta, is beyond this. We knew this from experience. He
cannot be oalled an ordinary man. He is really fiie guru
oi the world as an atxUar. 151. The water of the Ganges
should not be oalled ordinary. Parts ( the touchstone ) is
not an ordinary pebble. Gk>ld should not be ccxniMied
with ether metals. 152. The wish-tree is not a simple
tree; the ocean is not a tank and Mount Mem is not to be
compared with other mountains. 153. Garud, Vishnu's
hhakla, was born from a species of bird. So this Vaiahnava
was born in a Sudra caste. But this is a poor simile.
154. Qarud became Vishnu's vehicle, and thereby his body
became pure. Tuka performs Hari-Mrtan, and fully saves
the dull and ignorant. 155. In future by listening to his
X)oem8, Vairagya ( the ascetic spirit ) will arise in the mindi»
of evil men. He has shown a clear path to the ascetic
hkafdas.' 156. Saying this the noble Brahmans bowed
down to Tuka. He raised up their hands and fell at their
feet. 157. He said to the Brahmans, ' This is not proper
for you. Our Lord ( Vishnu ) still wears on his chest the
iminression of Bhrigu's kick. 158. You are fit to be wor-
shipped even by the God of gods, the life of the world. Out
of mercy you glorify me. In fact I am low-born and hum-
ble.' 159. On this the noble Brahmans replied, ' To call
one who is lovingly devoted to Vishnu's worshiii as of a
low caste is not right. For in praising Him, even the
Vedaa became wearied. 160. Monkeys worflhii»ped Shri
Ram; and therefore Valmiki has described them in his
Bamayana. Shri Vyasa has written down in the Ehagwat
Purana the glorious deeds of the cowherd lads. 161. There-
f<»e we have a right to praise you. For the wonderful
fame of Yiahna-bfiaktas has more than 6Ued the j^e»
worlds,. 16%. For a long time we faave had a desir»

38fi

Ch. LII 162-176 A DESPAIRING HARIDAS HELPED

to see you and to-day it is fulfilled. You ripped open your
thigh and gave us evidence." 163. Then the Brabmans em-
braced Tukft and said, ' Please come to Chinchwad and per-
form a kirtan there some night. ' 164- In order to show rt-
speot to their desire, Tuka went into the town ( of Chinch-
wad ) for a night.

Meanwhile the people of Lohagaon thought among
themselves, 165. 'We should bring Tuka into our town and
listen to his kirtana to our heart's content. If we drink the
waves of love-nectar, our worldly life will be fruitful. '

166. Then they humbly approached Tuka, took him to-
Lohagaon, and with love always listened to his Hari-kirtan.

167. The pious and good people fed the Brahmans with
many daintily cooked foods. 168. They erected a beauti-
ful canopy. They worshipped the Vnishnava Tuka with
garlands of flowers and fragraxit sandal patte,

THE DESPONDENT HARIDAS AT LOHAGAON HELPED

169. For a month in Lohagaon every day there was a
festival during which a Haridas from Pandharpur was
going to collect money, there ( at Lohagaon ). 170. At that
time a merchant was going into the bazaar on bis horse.
The Haridas accosted him. 171-. You are travelling on
a horse and we wonder how you can sleep here ! I'f2. In
reply the merchant said, ' Tuka has performed kirtana for
a whole month and we were awake during the four watches
of the night. ' 173. When the JIanrfa* heard this he felt
anxious and said, ' I must not go into Lohagaon at sU.
174, Where a kirtan of the God-loving ( Tuka ) is being
performed, there the people will not like my skill; for a
patient will never accept a drug when he can obtain
divine nectar. 175. Before the lustre of a diamond the
beads of glass do not shine; and at the rise of the sun the
light of lamps fades. 176. Where there is the Qanges

283

BHAKTAVUAYA Oh. LII 176-190

flowing close by, who will oare for wells ? So also,
-when one listens to an iiispired kirtan, he will not like any
artifioial singing. 177. Let me avoid Lohagaon now
^nd go to some other town. So thinking to himself, the
Haridas turned back.

178. The people of the town at onoe went and
reported to Tuka the matter which they had witnessed.
179. On .hearing this, without a moment's delay he got
up and said, ' Let us go to receive the Haridas and request
him to come into the town. ' 180. Tuka walked on
hurriedly for joy at heart. The citizens also accompanied
him to receive him (the Haridas). 181. Said they, ' The
Haridaa of Pandharpur being sad at heart is going away.
Let us therefore invite him, and bring him into the town.'
182. Then they sent runners ahead and got him to turn
back. He was told that the Vaishnava Tuka was coming
to meet him in love. 183. As he heard this message he
at onoe returned. Then Tuka bowed to the Haridas and
«mbraoed him. 184. The inhabitant of the sacred town
( the Haridas from Pandharpur ) said, 'I am going to get
money. In the coming month of Vaishakh ( May ) I have
to marry my son.' 185. ' Very well, ' they said, and took
the Haridas back into the town where he was given good
lodging and also provisions of food. 186. After dinner at
night he perf romed a Hari'fdrtan. This went on for a
month, and all felt joyful.

187. Then the Vaishnava Tuka ordered the pious
citizens to raise a subscription for the Haridas and to see
him off. 188. ' You may think it a matter of glory first
to accept the labours of a Brahman and then to payt him
for bis labour, but thereby you do not acquire any stcare
of good deeds. 189. There are citizens in this town, hd&i
rich and poor; raise money from them according to their
ability.' 190. Hearing this command of Tuka, thej

284

Ch. LII 190-203 TUKARAM OOLLECl'8 DONATIONS

agreed. Then taking an inkpoi, pen and paper, tbey wrote
down names. 191. There were three sorts of people in
the town, the best, the medium, and the ordinary type, and
they requested Tuka to write figures against their names.
19:2. Tuka at onoe put one rupee against the best, eight
annas against the middle men, and four annas against
the ordinary. 193. The citizens did not agree to this,
so Tuka told them to do as they pleased. 194.
They themselves then wrote five rupees against the
best and three rupees against the middle ones. 195.
Only four annas had been charged the ordinary men
but this amount was changed to one rupee. They
showed the list to Tuka and got up at once. 196.
Going into the town they raised the money. Then the
chief citizens 197. piled the money before Tuka in a
heap and said, ' Did not we adopt a good plan ? Now pay
the Haridaa yourself. *

PRIDE OF DONOBS EXPOSED BY TUKA

198. As they said this, Tuka knew in his mind that
the demon of egoism had taken possession of their hearts.
199. It was as if a fly should fall into dainty food, or a
bit of salt into milk, or as if a crooked-minded person
should come and sit amongst the devoted; 200. or as
if one should have tuberculosis in youth, Or as if a Mang
should enter an assembly of Brahmans, or as if one in-
different to worldly things should come in contact with a
woman on account of some bad deeds done in his former
birth; 201. or as if a swarm of locusts should fall sud-
denly upon a field at the point of ripening; or as if
disease should attack the later crops in the month of
Margeshvar ( December ); 802. or as when showers of rain
are noticed in the sky but a sudden South wind should
sweep them away; or as when the full moon rises it should
be eclipsed by Bahu ( darkness ); 203. so, as the people

285

BHAKTAVIJAYA Ch. LII 203-218

I^T« money in charity, pride their enemy occupied their
heaits. Tuks thought of a remedy to destroy it. 204. The
Vmdmava bhakta said to them, 'You have raised the money
but be careful that you do not have any town-citizen
oat of the list.' 205. The people then said, ' There is a
very poor weaver who is a reviler, a villain and very
wkdced. He has no love at heart whatsoever. 206. He
•lone is left out of the list. Others have given as their
ability permitted them. ' On this the loving bltakta
eaid, 207. ' You go to his hovise and tell him from rae,
that you are to get from him the smallest coin which he
<»n spare in churity. ' 208, They wondered as they heard
Hvka say this. Then they went to the house of the
-weaver and stood in his yard. 209. But he did not speak
with them. He was engaged in warping. He did not ask
them as to who they were or why they had come. 210. The
citizens in wonder looked at one another and made signs
4o indicate that they had come to a fool just out of regard
to Tuka. 211. Said they, ' A Haridas from Pandharpur
hag come here and has performed kirtana for a month.
212. Tuka has sent us to you to ask for some money.' At
these words the fool was cross. 213. Said he, ' Since Tuka
has begun his nonsensical talk, you have been mad. With-
out regard to public opinion you dance in his kirtans open-
ly. 214. You have bid adieu to your worldly affairs. But
'why do you come to bother me ? I have not in my house
«ven a plate or bowl, then what should I give you ?'
215. At these words of the fool his wife said to him, ' Out
of regard for Tuka's words these great man have come and
stood in our yard. 216. You are a great reviler and a
villain, You never speak sweet words. At your house
the visitors do not get even a clean seat. 217. Now have
some consideration, and give them something.' Hearing
his wife, the fool flew into a rage. 218. Angrily he said,
There is a pot in our house. Give it them at once and

286

Ch. LII ai8-232 A WBAVEB AND HIS WIFE

Mmi th«Q away.' 219. Hearing her husband, the wife felt
camfotted. Then she broaght a water-pot and oleaninc
it handed it to him. 220. He gave it with his 1^ hand
( Indian symbol of an evil heart ) but in their Iwarts the
men considered it a gain. They at onee took the pot and
left the place. 221. All began to wonder and said, ' This
villain is pleased. It is as if a forest fire should oool, en-
the sher tree should bear fruit. 222. To-day a dry wood
has sprouted, a stone is wet with perspiration. Rahu ( dark-
ness ) has become white and thrown its light on the world.
223. It was jttst like this when the villain showed bo
much generosity. ' One of them said, ' It was because
our luck was favourable. * 224. In this way conversing
between themselves they returned quickly to Tuka. They
placed the water-pot before him and bowed to bitn. 225.
Looking at it the noble Vaishnava said to the people,
' The weaver is very generous. He has subscribed largely. *
226. Then he took the pot in his hand, and said, ' This is
a gold pot. You did not know it. Unless you test it you
will not know. * 227. The men said, ' This pot is only of
pure brass. It was rubbed clean and therefore it looks
like gold. ' 228. But as they heated it in fire they found
it to be pure gold. At this wonderful sight all were
amazed. 229. They said, ' The doings of { this ) saint are
indescribable. He has rid the brass vessel of its impurity.
His love for worship cannot be draoribed. It is incom-
parable.*

230. Then the HaHdas was sent for. His feet were
washed, garlands of flowers were put around his neck, and
clothes were given to him and his party. 2S1. Then the
citizens placed before him the money collected by them,
and requesting that it be accepted, all of them bowed to
him with respaot. 232. Then the Vcuahnam Tuka said,
' Hie citizens are very generous. They have collected

287

BHAKTAVIJAYA Ch. LII 232-245

this money and have given it to you. 233. There is a poor
weaver, an inhabitant of this town, who is supposed to be a
first class knave. But he with his heart and soul has given
you this gold pot. 234. Please aecept this gift which, in fact,
is as small as a tulsi leaf. With this you can marry your
son.* Saying this he ( Tuka ) bowed reverently to his feet.

235. The men who were proud to think that they alone were
generous, were enraptured as they beheld this wonder.

236. The Haridas was greatly satisfied and left for Pand-
harpur at once; and the God-loving Tuka, indifferent
to all worldly things, returned to Dehu. 237. Without
regard to worldly honour, he contemplated Adhokhskaja
( Vishnu ) in his mind. In bis sight the indigent, the
helpless and the king were alike.

TUKABAM'S MYSTIC-MANTRA AND GURU-LINEAGE

238. One day this loving bhakia was taking a nap
when he had a vision. O pious listeners, hear what the
dream syas. 239. As Tuka ( in his dream was going to
the Indrayani to bathe, the Lord of Pandhari assumed
th« dress of a Brahman and suddenly met him. 240. Tuka
as he saw him prostrated himself before him. Then the
Lord of the heart placed His hand on his head mercifully
{ i. e., gave him the mystic mantra). 241. As he received
the message he bowed to the Brahman and requested him,
' Come to my house to dine with love. ' 242. The Brahman
said to Tuka, ' I want a quarter seer of ghee. If you
promise to give me that, I will come to your house at
once . ' 243. ' Granted,* said Tuka and holding him by
his hand he brought him home and said to his wife,
244. ' The Brahman has not eaten anything. He is
hungry. So give him provisions of food and a quarter
seer of ghee every day with a loving heart. * 245. As she
heard these words she fiew into a rage and said, ' Where
have you brought the Brahman from, and how am I to give

288

Ch. 1.11 «5-259 TUKABAM'S MYSTIC MANTRA

him ghee ? * 246. At this angry reply of his wife, the Hold-
erof the SAomitff bow (Krishna), who is as an actor in a
play add the Lord of all, vanished out of sight. 247. After
baring experienced this dream, Tuka awoke. Love for God
could not be contained in his heart. This wonderful sight
was without comparison. 218. Said he, ' The Lord Sadguru
has done me a favour. But I have had no occasion to serve
him. He found me as I was going to bathe in the Indra-
yanl 249. He placed his hand on my head and asked f«
a guarter-seer of ghee. But seeing a quarrel in my hoose
he at once went away. 250. My Sadgum described to me
hfs ancestral line: Keshava Chaitanya, Raghava Chaitanya;
and gave his own name as Babaji Chaitanya. 25L He
gave me the favourite mystic manlra: Rama- Krishna-^ Hari,
which the Enemy of the demon Tripur{ Shiva) constantly
repeats in love. 252. The day was Thursday, the bright
tenth of Mtgha { February ) when I was so favoured, and
then the Sadguru went away. ' 253. In such a faith he
lovingly worshipped Han, and at night with delight and
devotion performed Mrlans. 251 The fortunate pecqds
were enraptured as they heard the various illostrations
and the pleasing and inspired poems. 255. They said.
' He is not a common man. He is God s avcOar. Through
him the Husband of Rukmini saves the world. *

TUKARAM'S ABHANQS THROWN INTO THE RIVER
256. A» Tttka's reputation was thus increasing the
evilnninded were burning inwardly with rage Theysald.
•Leaving aside the path of the Shaslras he is pre«jhin«
heterodox principles. 257. He has destroyed the Karnu
Jf-irg (law of worVg) and made pious people woishipGod
through the Bkak'i Mjrg ( law of love. ) Excepting Bhakti
(love) he does not utter anything else. * 258 The evil
minded determined to tie in a cloth all his manuscripts o/
poetry and threw them into the water; 259. jast as s-aii-r
B. V. IT 19 2S9 ' ™

BHAKTAVIJAYA (31. LII 259-173

the image of Skaligrania ( Vishnu ), the Muhamtoadaiur
burn with anger at heart and with an evil intention
think of breaking it; 260. as a parrot sits in bis eage,
singing the praise of Rama, but hearing such words,
a hawk flies into a rage. 261. Ambarisha, on account
of his observance of the Ekadaahi ( the 11th day of every
fortnight ), obtained great fame, but Durras became
jealous of him and came to persecute him; 2&2. in the
same way the evil-minded entered Tuka's bouse and said,
* You teach principles contrary to religion and lead people
to accept bhakli (the law of love). 263. That language
of yours is Marathi and therefore impure. It should
never be heard*. Saying this the villains took away with
force his manuscripts of abkangs. 264. They made them
into a bundle and put stones into it, and taking it to the
bank of the River Indrayani they sank it in the
river. 265. The Brahmans said, ' If within thirteen days
the Life of the world takes them out dry, then only we
shall honour them. ' 266. Having said this they went to
their houses. But Tuka's heart was full of grief ; 267. just
as when one makes a bottle of glass and it gets broken;
nr as when a folded silk cloth takes fire ; 268. or as
when a bakul tree is cut down by a goatherd and the
gardener grieves at its loss; such was the condition of
Tuka. 269. As a generous person feels sad when he sees
wells filled up with earth in a forest without water; or
as a Vaishnava hhakia feels sad at the destruction of Tulsi
plants by a goat; 270. or as the cooking woman feels
grieved when a dog touches daintily cooked food; 271. or
as the jeweller is sad at heart when one throws a pearl
into the fire thinking it to be a pebble; 272. in the same
way Tuka's heart felt when the villains threw his manus-
cripts into the river. This mighty calamity was a severe
blow to his love of Qod. 273. Tuka went into the temple
and sat at the main dOor persistently, just as the stone step

290

Ob. LIl 273-285 TUKABAM'S OBIEF OVSR LOST 1C8S.

before the door knows not how to stir. 274. Tokm crtod,
'O Lord of Pandhsri, Merciful to the lowly, why-
didst Thou cause me to labour for nothing ? At last Thmt
dfdst permit this distress, the sinking of my manuscripts
into the water. 275. Thou Vanamali (Krishna) diust
appear to me in a dream and didst order and jngpire mw,
ignorant as I was, to write the remainiiy; '«&ia«if>f iiltundiw
276. This being so, C Husband of Bukmini, why hast Thou
brought this calamity on me? Well, do whatever Thou
desirest, O Lord of Fandhari.' 277. Saying &is, he con-
templated Hari's form in his mind, and with his mouth
repeated the mystic mantra, Rama-Krishna-Hari, with a
heart full of love. 278. He ate no fruit, root, or any
other food, and talked to no one. He gave up all desire
and hope for his body and did not even drink water. 279.
When the Life of the World saw Tuka in such extreme
distress. He assumed the beautiful Sagun form of a child
and the Husband of Bukmini came to console him.

280. He placed His assuring hand onhia head and said,
* Quiet your mind. I, the Holder of the Sharang bow
( Vishnu ), will rid you of any grievous calamity. '

281. Saying this He whose complexion is as dark as the
Tamal leaf disappeared. Perhaps he found the pure lotus-
heart of Tuka a fit place to sit upon. 282. Lhak'apani
( Krishna ) disappeared just then and was happy. I think
it was in the evening.

TUKARA.M*S MANUSCRIPTS RECOVERED

283. in this way thirteen days passed, and lo and
l)ehcld Mhe revilers saw the manvscripts of Tuka floating
on the water and the water had not touched the writing.
284. They said, ' We have unknowingly wronged and
persecuted a bhakta of Vishnu. But the Life of the World
is his Helper and He has freed him from this calamity
385. With a repentant heart they went to the main door

291

BHAKTAVUATA Cb, L1I 885-300

of the temple, and said to Taka, ' Shri Hari is pleased with
you. 286. Your papers have come up dry. Now open your
eyes and see.' Saying this, all the men bowed to him, 287.
and added, ' What can we do to a n>an whose helper is the
Husband of Rukmini ? In a bottle of nectar, diseases can-
not enter. 288. Into the abode of the sun, darkness will
hare no entrance. Into the lunar circle, heat cannot
find a way. 289. Likewise, calamity will have no effact
on a Yishnvi-b/iakfa, even with great efiforfe.' In this way,
talking between themsalves, they sang the namrs of God-
290. Tuka opened his eyes, and saw hi? manuscripts which
the Brahmans had brought to the temple dry. 291. At
this wonderful sight bis mind was cOnsolad ; as the mind
of a blind man is enraptured 6n obtaining his sight :

292. or as on pouring nectar into the mouth of a corpse,
it breathes and sits up; so was Tuka delighted at heart and
exclaimed, 'The Dweller of Pandharih^s favoured me."

293. He joined his hands, and uttered ssven abhanga.
That incomparable pleasure of love can hardly be describ-
ed. 29'1. But listen to the purport of it with love. Tuka
shut his eyes and overcome wi.h love at heart he said,

295. 'Victory, Victory, O Shri Vitthal, I am a great sinner.
In regard to people's censure I put my burden on Thee.

296. I gave Thee a great deal of trouble. I am a sinner,
and low-born. I closed ray eyes and sac at Thy do<w
for thirteen days. 297. O Shri Kari, I put the distress of
hunger and thirst on Thee. O Murari ( Vishnu ), Thou
didst sit in the temple of my heart and didst preserve me,
293. Thou didst keep dry the papers and didst avert the
public censure. O merciful One, Thou ha.st proved to be

true Thy proud title, "The Helper of the belple.'?3". 299.
Assuming the form of a child, O Husband of Rukmini,
lliou didst console me and wi h Thy own hand didst giy»
me an assurance. 300. Now let them cut my throat and lei

292

Ob. LII 300-312 TUKARAM PRAYS FOR VORQWaVEen

the wicked heap calamUies on me; but n&yer, ne-rer will
I put 1 bee to trouble.'

TUKARAM PLEADS FOR PARDON

301. 'As for me, I am very wicked, impure and a
Binner. I have certainly erred for once on this occa-
sion. I made Thee stand in the water to protect my manus-
cripts. 303. I had no right to put my burden on Thee, the
All-powerful. I a sinner did not know this, and acted
without consideration. 303. O Shripati, what is dona
cannot bo undone. But in future, O Husband of Rukmini, I
will not put Thee to trouble. 304. O Shri Hari, I creaked
trouble for Thee before anyone had placed a knife on my
throat, or before I received a blow on my back. 305. Thy
mind was divided ia two places, in me and in the river.
Thou didst avoid both the calamities, and hast increased
my reputation in the public. 306. Should I say that
Thou didst act as parants ! Nay, for they, even for a less
cause, would kill their child. I have acted horribly: still
Thou, O Life of the world, did.4 help me, 307. O Chakra-
panj( Vishnu ), Thou art an Ocean of mercy. I do not
see anyone like Thee in the three worlds. If I mean to
praise Thee with love, my tongue becomes waaried,
308. Thou art the Brother of the helpldss and merciful.
Thou art cooler than the moon and as kind as a mother.
Waves of love rise in me. 309. Thou art beyond speech,
O Lord of gods. I find no simile befitting Tbee, Thou
art the Life of all beings. Shiva became quiet on mutter-
ing Thy name. 310. Thou art the source of the five chief
elements. If I should say that Thou art as sweet as
nectar, it is nothing. Thou, O Life of the world, art beyond
it. 311. I will not say anything now. Silently will I
place my head at Thy feet. I am a sinner without limit,
O Vithabai. Pardon me, O loving One. 312. I am full
of bad qualities and very unrighteous. How often sball

293

BHAKTAVUAYA Oi. LII 31t-32S

I SAy, " iBnouKb, enough of this worldly life." It does not
let my heart rest. 313. Scruples without end arise in
my mind. Their forms change every moment. If I
come in contact with them, my mind gets fastened on
them. 314. O God of gods, O Lord of Pandhari, destroy
all my anxiety. O Limitless One, put an end to the
«naie of my destiny, and dwell in the temple of my heart.'

315. In this way Tuka pleaded with the Husband of
Rttkmini. Then going into the inner apartment of the
temple, he embraced the god. 316. His eyes were fixed
on the Sci^un form of God. With his lips he was repeat-
ing the names of God.

TUKARAM'S SPIRITUAL INFLUENCE

Then (later) Tuka went to Vaikunlh (Vishnu's
heaven ) with his body. 3 17. If I intend to write in
detail that story, the Husband of Rukmini who is
in my heart tells me.'Tukaram still lives in this world.'
318. He visits his devoted and loving bhakfas in their
dreams just as Dattatreya, the son of Anasuya, roams
on earth at His will. 319. If the saints and good
men doubt this, they should hear as evidence that
he ( Tuka ) favoured Niloba with the mystic manira
in his dream. 3:J0. If one's heart has pure love then
Tukaram gives him the mystic mantra. That guru
of the world is without comparison and still living.
i'Zl. He favoured me in solitude and caused me to write
this work. Let not the wise entertain a doubt about this.
322. Tukaram, who pervades the whole universe and is a
cloud of intelligence, is my Sadguru. I, Mahipati, am
his sole suppliant without regard to my body.

323. S«w«/«( Peace)! This book is the Shri Bhnkfa-
iXjaya. Hearing it the Lord of the world will be pleased.
Listen to it, O pious and loving bhaktas. This is the
fifty-second very delightful chapter, it is an offering to Shri
Krishna.

2Jt4

CHAPTER LUI

AIANKOJI BODHLA THE PATIL OF DHAMANGAOM

Obeisance to Shri Qaneah. Obeisance to tfte Lord of th*
three Worlds.

GOD AS CONTROLLER OF THE UNIVERSE

1. Victory to Thee, Ornament of the universe, Feeder
of the uf\iver3e. Thou art beyond maya, O Saviour of the
World. Assumer of a sagun form, unchangeable, generous
in giving the final deliverance, 0 Ouru of the World !
2. Victory, victory to Thee, Controller of the wheel of
maya. Wearer of a yellow silk garment, Lord of Vaikunth
( Vishnu's heaven). Father of the Lord of creation ( Brah-
madeva ), the Saviour of the Vedas, 0 Pandurang. 3. O
Lord of the world. Thou art alike to an elephant and an
atom. The gods and Furandar ( Indra, Lord of gods ) obey
Thee. 4. The sun and the moon traverse the sky, but
Thou art their Regulator, just as a doll-player pulls the
strings and makes the dolls dance. 5. The wind alone
puts all trees into motion. Similarly, 0 Gopal, with Thy
skill Thou dost give a turn to the universal globe. 6, The
pores of Thy body contain the moveable and immoveable
creation, 0 Lord of the World. It being so, Thou didirt
stand with Thy hands on Thj' hips at the back of Punda-
lik. 7. Brahmadev and others do not know Thy limit; still
Thou dost obey Thy bhaklas. Thou dost first throw them in-
to various difficulties and then dost rush in person to their
help. 8. Thou dost recline on the serpent Shesha, and on
Thy banner is the emblem of the eagle. Laksbmi wishes
for the dust of Thy feet. Still Thou dost stand to accept
the worship of Thy bhaklas. 9. Although Yogis practise
vajrasan ( the spiked bed ), still they cannot comprehend
Thee. Thou dost dance without reserve, in the Mrtans of

295

BHAKTAVIJAYA Oh. LI II 9-82

Thy loving b/iaktas. 10. The lives of these bliak'as are
wonderful, and Thou dost cause even me to describe them.
Otherwise I am dull and have no independent talent to
sing their praise. 11. In the previous chapter I related
the wonderful story as to how the liOrd of Pandhari was
pleased with Tuka, and kept his papers dry for thirteen
days in water.

MANKOJI BODHLA'S PHILANTHROPIC SPIRIT

13. Now let the listeners pay attention to the follow-
ing interesting story. The saints know in Baleghat that
there is the well-known town called Dhamangaon. 13. The
Patil ( official ) of the place was Mankoji Bodhla, a loving
bhakta of God. He was a Shudia by caste, and was
surnamed 'Jagtap'. 14. Mamatai was his loving and
dutiful wife. She did not do anything in her domestic
affairs without her husband's consent. 15. Their first son
was Yamaji by name and he was indifferent to worldly
things. Their daughter-in-law, Bhagirathi, was a mine of
good qualities. 16. These four lived in unity. In their
domestic affairs they were quite indifferent to woildly
things. Day and night they thought of the Lord of Pan-
dhari and sang His praises. 17. In their house there was
an abundance of wealth and grain. They were influential
and commanded respect. Their cattle-shed was full of
cows and oxen. 18. On every Ehmlaslu ( 11th day of
every fortnight ), he devotedly went on a pilgrimage to
Pandhari without fail. 19. On the sacred twelfth day,
he fed the Brabmans and distributed food to the poor and
hungry beggars. 20. On the thirteenth day he got up
early, and returned to Dhamangaon. In this way many
days passed, but finally there was a famine in the land.
21 The famine was very dreadful and grain was six seera
a rupee The poor could not afford to buy food, 23. See-
ing this dreadful laiftioe, pity aro^ in Bodhla's heart,

29*>

Ob. LIII ii-31 BODHIA AND HIS WIFK

Ha said, ' The Lord of tha world pervades all being.
23. Bodhla took his wife aside and advised her, ' Qiva food
and drink to the poor as our means permit. ' 24. To give
food to the hungry, water to dry trees, clothes to the poor
in the cold season, 25. to give medicine to travellers and
siok persons, to pnll out a drowning parson, to marry a
poor Brahman, 26. to save a house on fire, to cremate the
dead for whom there is no ore to help, to give water to the
thirsty, ^7. to stroke the weak cattle, to free ensnared
game, to speak kindly to beggars, all these are means of
storing up imperishable good deeds. 28. Such a possession
of good deeds begets righteous inditfarence lo Worldly
things and takes one to the feetof Bhri Ram; and hindrances
arising, from sensual desires vanish. 29. Many others
practise severe austerities. Their good deeds ocme to an
end as soon as their fruit is enjoyed. But indifference to
worldly things, arising from doing good to others, is perma-
nent.' 30. In this way Bodhla advised his wife privately.
The wife consented and behaved accordingly. 31. Kindly
disposed to all beings, she distributed food to the famine-
st'icken. Ifer reputation spread in the whole country and
beggars came rushing. M. On a pile of sugar, ants and
flies flock. Travellers go running under the shade of trees.
33. Bsaats eagerly resort to the water near a mountain:
similarly the hungry and thirsty came in large numbers
to Bodhla's house. 34. Bodhla loaded his horse with
iwovisions of food, on the tenth day of the fort night started
for Pandbari, and arrived there on the eleventh day and
bathed in the Chandrabhaga. 35. With cymbals and
Vina in his hands he visited the totnb of Pund*li|t. Then
singing loudly the names of Hari he circurnambnlated the
sacred town. 35. Lovingly he prostrated himself at the
main door, entered the temple, and with full open eyes
looked steadily on the form of God. 37. He embraced the
god, and reUtad his bMrt's aeorets like a girl when sha

297

BHAKTAVIJAYA Oh. LIII 37-51

Tefcurns from her husband's home opens her heart to her
mother. 38. He placed his head at the god's feet and
performed a Kirtan in the audience hall with the full din
of delight during the four watches of the night, all awake.
39. He had the cooking performed by Brahmans and gave
food to the hungry. Then taking leave of the god he
returned home.

BODHLA'8 POVERTY AND CONTENTMENT

40. Many days went by in this way and Bodhla spent
iii charity all his wealth and grain. He sold the jewellery
of the house, he gave food to beggars. 41. His cows and
oxen had to starve for want of fodder, so he distributed
them to the people. In this way he sang the praises of
God unhindered. 42. He earned his living by personal
labour, and even out of this he gave something to satisfy
the persons who came at meal-time, and also maintained
his family. 43. Although reduced to poverty, Bodhla did
not give up his resolve. With sincere love he pleaded
with Govind and sang of His deeds. 44. The Husband of
Rukmini was pleased at his devotion and privately mani-
fested Himself to his sight. 45. The God of gods is not
seen unless there is love in one's heart. Of what use is
knowledge, without love and devotion ? 46. Where there
is pride of knowledge, sincerity of mind never comes
at all. A grown-up tree does not know how to bend. 47. A
grown-up Brahman finds it hard to commit to memory the
the hymns of the Vedas. A grown-up acrobat finds it diffi-
cult to bend his body. 4S. When an earthen pot is well
baked in fire, it cannot again be reduced to clay. Burnt
seeds will never sprout. 49. So on account of knowledge
sincerity disappears. Without love and faith Hrishikeahi
( the Lord of the heart ) cannot be attained. 50. Therefore
saints disregard pride of knowledge. The wise will never
go near a hhar tree. 51. If I goon dilating upon the cbarac-

298

CSu LIII 51-63 BODHLA'S DEVOTIOK

-teristics of saints this book will tremendously iaore»Be.
Seeing the sincere love of Bodbla, ibe Lord of Pandhari
met him.

BODHLA'S BHAKTl
52. On an Ekadaahi day (the llth day of a fortnight),
Bodbla started on a pilgrimage to Pandhari. He had no
money to spend on his journey and his wife became very
anxious. 53. 'After I bathe in the Chandrabhaga I shall
have no money to give to a Brahman in charity. How
can I feed the Brahmans on the twelfth day, O dear wife?

54. But I will fetch firewood and sell it in the bazaar of
Pandhari.' Saying this he at ones started for Pandhari.

55. His feet were without shoes and his blanket and other
clothes were in tatters. He had rags around his head;
still he sang the praises of Shri Hari. 56. He exclaimed,
' It is a great comfort that my house is swept clean of
fortune. Ood has removed the snares of maya and freed
me from earthly affairs. 57. The sky looks fair when
clouds melt away. The Ganges flows steadily after
mighty floods. 58. In the same way Bodhla's heart
became quiet at the loss of his property and with love in
his heart he continued to sing God's praises. 59. As he
came near Pandhari, he took a load of fuel on his head*
and sold it for three pice. 60. With a repentant heart he
bathed in the Chandrabhaga. He gave one pioe to the
Brahman who recited the hs^th-manlra. 61. With another
he bought dry dates, the fragrant black powder ( buka } and
garlands of flowers. He then went into the temple and
worshipped with love the cloud-coniplexioned One ( Vithoba).
6i. At night he listened to the Han-kirtan and was awake
during the four watches of the night.

KRISHNA AS A DECREPIT BRAHMAN APPROACHES
BODHLA

Then on the twelfth day he sat still with a sad heart.
S3. Said he, ' I am unable to-day to give provisions of

299

BHAKTAVUAYA C!h. LIII 63-78

food to a Brahman.' With three pies he bought half a
■eer of flour. 64. He tUd it in the end of his blanket
and sat on the bank of the Chandrabhaga thinking. ' I
will consider myself fortunate if a Brahman cornea to me.
65. I have no pulse, rice or salt. Who will accept the
food of a poor man, when rich man come on pilgrimage
and feed Brahman.s in large numbers ? 66. Who will lodge
in a hut, leaving beautiful houses ? Diners will not accept
Bourmilk instead of good milk. 67. Why should Brahmans
come to me. and set aside their rich patrons ?* In this man-
ner in spite of his dejection, he went on singing Shri Hati's
praises. 68. The Merciful to the lowly and the Helper of
the helpless seeing Bodhla's pure love came to him as a
decrepit Brahman. 69. With stick in hand, cap on head
and a worn out cloth around His waist, all trembling and
in a hurry, the Lord of the world appeared in the sandy
bed of the river. 70. The Life of tho world said to Bodhla,
'You are my old patron. 1 live in the sacred town of
Pandhsri and bless you. 7L There are many other Brah-
mans who have rich patroufi. I am weak and poor, and
therefore none cares for rae. 72. So, O Bodhla, I am
hungry, and have come to see you. Whatever provisions
you may have, give them quickly to Me.' 73. Bodhla felt
satisfied when he heard the Brahman speak thus, and he
said, 'The Husband of Rukmini is pleased with me.*
74. He untied the knot of his blanket, took out the
flour and gave it to the Brahman, but at heart he felt
abashed. 75. Said he, ' O Swaini, there is only this flour
without pulse or salt." Listan to what the Dweller in
Vmkunlh replied: 76. ' Whatever you were able to give at
this moment, you have given. Pulse and salt are not
necessary,' said the One dark as a cloud. 77. Bodhla had
a great desire to seethe Brahman dine in his presence and
th« Lord of Pandhari knew this secret of his heart 78. So
the Husband of Rukmini snid, 'I liv« in the temple. There is

300

Oh. LIII 78-91 BODHLA'8 WONDERFUL OOOKS

no room to cook thars. 79. If you coUaot some cowdang
oakes for Mo, I will prapsra cakas just here aad eat.' Oa
hearing thU, Bodhia was greatly pleased. 80. Then he
thought to himself, ' Tha Brahman, as it were, has expres-
sed my heart's dasire;' and in the hollow of his blanket be
collected some cowdung cakes.

VTTHOBA AND RUKMINI COOK FOR BODHLA

81. The Brahm»n having bathed he wore a wet and
worn-out cloth, and Bodhia brought fire from other pil-
grims. 82, Tbe Dweller in Vaikunth ( Vishnu's heaven ),
Who 13 as beautiful as a cloud, and seeing Whose
fortune Lakshmi became the slave of His lotus-feet, sat
to cook cakes. 83. He to Whom the Risbis in sacri-
fices give oblations by reciting the Vedic hymns. He,
for the love of His bhaldas, is kneading flour with His own
hands. 84. When Rukmini knew this, she came as an old
woman to the spot wbera the Lord of Pandhari was cooking.
85. When the flama of a lamp is lowered, the light be-
comes dim; when a tree bacomes old, creepers on it look
yellowish; 86. as the drum is, so is the sound; as the flower,
so the fragrance; among the clouds the lightning shines
beautifully; 87. the colours sait a plctura; the body is
in likeness to one's disposition; the bean of moog (a sort of
grain) grows as thick as the seed; 88. the sky becomes
like the season; the river full jws the stream; so on this
occasion mother Rukmini assumed a likeness to suit ha
Husband's. 89. She had a mouth without any -teeth ai|d
had earrings in her ears. Sha wore ornamants befitting her
happy state of wifebood, saGfron on her head, 9'J. and
a white and worn-out garment. Supporting herself on
her staff and stopping at intervals, sha came along the
fiandy bed to search for the Life of the world. 9L. She
noticed Chakrapani ( Krishna ) in the act of kneading the
flour in a pan and at this the Mother of the world chuckled.

301

BHAKTAVLTAYA Ob. LIU 9t-104

92. ' Your patron has come for ihe pilgrimage; you left me
behind, and have come here to cook all alone. 93. Here
I am now to do the cooking. * Saying this Bukmlni b^hed
and sat beside her husband. 94. ' You like to dine alone
but now your wife has come to join you,' said the Mother
of the world. At this Bodhla's heart became greatly
satisfied.

VITHOBA AND RUKMIKI DINE WITH BODHLA

95. Bodhla thought tohiraself, "Thefood is Tery scanty.
How can two have a meal ? I cannot really understand. '
96. Where there is the Mistress of limitless powers, there
all ftiddhis { accomplisbments personified ) come to serve,
so at the mere touch of Her hand the food increased to
abundance. 97. When the Bhagirathi ( the river Ganges )
places itself in a large earthen pot, how can the water
become scanty ? In the cowpen of wish-cows, there can
be no lack of fodder. 98. At the wedding of the earth
there cannot be any lack of room. So also where there is
mother Rukmini present, nothing will be lacking there.
99. She thought to herself, ' If I cook any dainties, Bodh-
la's mind will be h&rt.' Therefore she cooked only cakes
but they tasted more delicious than nectar.

100. Three plates were ready with food on them and
the Life of the world said to H is bhakfa, ' You also accom-
pany us at dinner, and receive a favour.' 101. Bodhla
replied, ' O noble Brahman, I will not dine just yet. You
both dine first and then give me the feed left over on your
plates.' 102. ' Very well,' said HiishiheaU ( the Lord of
Vba heart) and at once started to dine. The gods assembling
in the sky watched the wonderful sight. 103. Invisible to
men they conversed between themselve& They said, ' The
Lord of the world Who is loving to His bhaklaa goes after
them. 104. Despite our efforts to persuade Him He never
drinks nectar; seeing the love of Bodhla, He is eating

302

Ch. LIU 104-116 KRISHNA A GUEST IK DISGUISB

ooaree food with lo7« in his heart.' 105, After the Brshmsn
and the suvamni ( a woman enjoying the happy state of
wifehood ) had dined, Bodhla was giren the food left on
their plates, and in the twinkling of an eye the Holder of
the Sharang bow ( Krishna ) vanished out of sight.

KRISHNA EJECTED FROM A DINNER PARTY

106. Then only it occurred to Bodhla that Chakrqpani
( Krishna ) had come dressed as a Brahman, and aftn'
making him happy had gone away. 107. So Bodbia
lovingly ate the food left on the plates as a favour. Then
he went to the temple and thus addressed the god: 108.
' O Life of the world. Thou who art loving to Thy
hhaktaa, today Thou didst enjoy coarse food. Forsaking
rich and large dinner-parties Thou in Thy great
mercy hast honoured me, humble as I am. ' 109. The
Husband of Rukmini replied, ' I go also to that place
where the Brahmans are fed with dainties, but no one cares
to feed Me. * 110. To Bodhla, Vithoba said in addition,
'Tomorrow I will show you a wonder. ' It chanced that
a rich person had planned to feed a thousand Brahmans
111. Freparations having been made day and night,
invitations were given to the Brahmans. A list of their
names having been prepared, 112. a large canopy with cloth
sides was put up in the sandy bed and the next day cooking
was in progress. The Brahmans %ho had been asked to
bo ready bathed and occupied their places opposite
their plateji. 113. As they examined the list the ntunber
came to a thousand. Then Adhokshaja ( Krishna ) said
to Bodbia, ' Now I will show you a wonder. ' 114, Then
the Life of the world dressed Himself as an old Brahman.
Around His waist was a worn-out garment. He had a staff
in His hand, and His neck trembled. 115. In this guise
He started off and said to Bodhla, ' Mark the wonder fnxii
a distance. ' 116. Coming near to the lines of the Br&h<

3oa

BHAKTAVUAyA Oh. LIII 116-t28

mans th« Life of the world and said, 'I am a hungry Brah-
man and wish for a dainty dish.' 117. They replied, 'Get
sway, you cannot be aooommodated here.' Hearing this the
Reoliner on the serpent Shesha said, 118. 'Here there are
a thousand Brahmans. Oannot one uninvited guest be oared
for?' As the Lord of Vaikunih (Vishnu's heaven) said
this, hear what the rich men said to Him in return :
119. 'When the invited Biahmans are present, where is
the necessity of anyone uninvited ? Many such as you
will come; how are we to supply them with food ? '
IfO. The Lord of the world then obstinately sat before
s plate. Bodhla was watching this wonderful sight and
become astonished. 121. The rich man then ordered his
servants to throw the Brahman out. No one had any sort of
consideration, and they forced the Lord of Vaikunth to
leave His place. 122. Some held him by his hands and feet
and others pulled him by his hair, say lag. 'This Brahman
is a great bully; he comes and sits before a plate obstinately. '
123. In this way they talked between themselves and
pulled the Brahman away but the Life of the world manag-
«d to remain. 124. In the meantime ghee was served on the
plates, the priest offered the opening prayer and the
Brahmans sipped water and began to dine. 125. The
Sporter in (or Enjoyer of) Vaikunth (Vishnu's heaven) as
He saw it started to uleturn, just as the Enemy of the
Damon Tripur ( Shiva ) gets angry with an ascetic and is off.

DINKEft PARTY IN DISASTER AFTER KRISHNA LEFT

126. When life leaves the body the latter is in extreme
distress. So as soon as the Husband of Rukmini turned
His back a great disaster took place. 127. A violent wind
broke out, the sky was filled with dust, the pUtes were
thickly covered with earth and they flew in all direofioas.
128. The canopy with its wall of cloth fell down, and all
the Brahmans were scattered. Qod showed this wonderfnl

304

Oh. LIII 128-139 DISASTROUS DINNER PART?

sight to Bodhla at which he felt astonished. 129. As soon
as the Life of the world turned His back all the Brahmant
got up and left the place. If roots are not watered
how can any branches grov ? 130. If the mother of the
bridegroom leaves the wedding canopy, how can
the females in the wedding party dine? If the cow
does not give milk to its calf, how will the master of the
house milk the cow ? 131. The One dark as a cloud enjoys
food through the mouths of Brahmans, and Him the god
Shiva contemplates at heart. But when He was displeas-
ed, a great disaster at once fell. 132. Then the Lord of
Vaikunlh thus addressed Bodhla r-' All these men ii|t4
hypocrites. I saw your pure love and I ate the coaim
food with relish. 133. I refused Daryodhan's invitation to
dine and ate kernels at Vidur's house. For the sake of a
vegetable leaf of chaste Draupsdi I went to her as a guest
at midnight. 134. With love did I eat the food left
over by the cowherds. The food brought to me by the
wives of Bishis I ate with great delight. 135. The cow-
herds first ground the morsel in their mouths and then
put the same into My mouth and I considered it as very
pure. * As the Life of the world thus spoke, the loving
bhakla was greatly pleased 136. and Bodhla said, ' O Llf«
of the world, Thy limit is not known to anyone. ' Saying
4:hiB he clasped His feet. 137. Ohokhamela was a lovia^t,
Vniahnav<i bhakta and the One dark as a cloud ate the gh^f
offered by him. He also ate with loving delight the
tasty fruits of a female Bhil.

THE WONDER ON BODHLA.'S RETURN JOURNEY

138. Then taking leave of God, Bodhla returned to
Dhamangaon and on his way he came to a barren tract of
land. 139. Overcome with hanger and thirst, he did not
see that a town was close by. The Life of the world
knowing the heart of His servant oame there to help him.
B.V. II20 305

BHAKTAVIJAYA Ch. LIII 140-152

140. By a mere wish He created a garden at the sight of
which the traveller felt relief, 141. The Lord of Vaihunth
became the gardener and began working a mote (the
bucket of a bullock-drawn well ) at the well, while the
chaste Rukmini became the female gardener and sat wait-
ing for the bhaha. 142. Bodhla saw this but he felt in
no way inclined to go into the garden. He considered
cold, heat, sorrow and joy as equal and sang God's praises.
143. Then Rukmini put some bread, sour milk, fruits aud
roots in a basket, took it on her head and came before
him. 144. She said to Bodhla, ' Why do you not come
into our garden ? The gardener saw you from a distance
and is waiting for you. 145. You are a warkari ( pilgrim )
of Pandhari. Just come and sanctify our home. If you are
thirsty or hungry you need not feel any reserve, ' 146.
Bodhla was astonished at heart, saying ' Nobody has ever
lived in this place.' He entered the garden and rested there
awhile. 147. After eating some roots and fruits he set off
for Dhamangaon, but as he looked over his shoulders he
could see nothing.148. Said he, 'Because I was very hungry,
the Lord of Pandhari created this illusory scene. ' When
he reached home, he related to his wife the whole event.

THE FLEA OF BODHLA'S WIFE

149, One day Bodhla was watching his field. Contem-
plating Adhokahaja ( Krishna ) in his mind he began to
repeat the names of God. 150. Said he, ' When they put a
handful of grain into the seed-box of a drill-ploujfh, then
only the world prospers. So why should I drive away
the birds ? It is merely giving them pain. 1 51. They who
are destined to have their food in the farm, let them with
pleasure eat it. For the Husband of Rukmini is in all
beings; so the ancient saints have said. \f>%. Tying the
sling around his head, with a repentant heart he began to
repeat the names of God. In the meantime his wife arrived

306

Ch. LIII 152-165 BODHLA'S KINDNESS TO nLGBIMS-

there with bread in s basket;. 153. After serving bim with
food, Mamatai said to him, ' If you give the green pea
to beggars, what will be our condition ? 154. We have
as yet to pay the government revenue. Besides, we need
the grain for our maintenance. Therefore, O husband,
bear my advice in mind. 155. I request you in the name
of Vithoba that you do not give away any more pods. '
Saying this she returned home.

BODHLA LETS PILGRIMS EAT UP HIS GREEN PEAS

156. At the same time a great number of pilgrims
were going to Pandhari singing the praises of Hari with
delight. As Bodhia saw them he felt glad at heart.
157. He. got down from the loft and prostrated himself
before them when a Brahman who was walking in advance
said, 'The heart of this man is very tender.' 158. Then the
Brahman said to him, ' O you Vishnu-&AaA:ta, you are our
feeder in famine. -If you give me some pods I shall be
glad, for I am hungry.'

159- As he heard the noble Brahman's request, pity arose
in his mind and he said, ' My wife has just warned me in
God's name not to give the green pods to anyone and has
gone home. 160. However, you can go into the farm and
take as many pods as you like.' The Brahman was
glad at heart as be heard this 161. and while he vf&i*
plucking the pods, the other pilgrims saw them in
his hands. IG'Z. Loudly shouting the names of Vitthal
they requested Bodhia, ' If you give us some pods
too, Shri Hari will favour you. 163. There is a great
scarcity of grain in the land and the corn is three paynlis
( a measurement ) a rupee. If you give grain in charity
at this critical time you will surely store up good deeds
without number.' 164. Bodhia was glad at heart on
bewiag them and said, ' Blessed is this day for I have met
with saints.' 165, Then he said to the pilgrims, ' You caa

.",07

BHAKTAVIJAYA Oh. LIII 165-177

pluck the pods yourselves; although my wife has warned
me in the name of Qod ( not to giye them away ).' He then,
returned home. 166. There were two hundred pilgrims
who all entered into his field and stripped clean the
jondhala ( cereal grain ) hefore they left. 167. The
news that Bodhla's field had been stripped of its grain
reached the town, hearing which all men and women
there were astonished. 168. Some called him very gener-
ous; others a profuse squanderer; while some said that the
Husband of Rukmini cared for his domestic life. 169.
Knowing that his wife and son would worry him he did
not go back into the town, but contemplating in his mind
the Life of the world he began to sing His praises with
love. 170. When the eldest son came there to ascertain the
news he saw the stalks without ears, and was very sad
at heart. 171. He sat there overcome with sorrow and as
the father knew of it he advised his son in an ubhang.

BODHLA'S COUNSEL TO HIS SON

172. Said he, ' O my dear son, listen to the
definition of life. Your mind is very narrow. The bees
store honey but starve themselves. 173. Then the forester
comes, drives away the bees and takes away the comb of
honey. The bees thus go into a forest and struggle for
nothing. 174. In the same way, people with stinginess
carry on their worldly affairs but when the hour of
spoiling comes, they will at last give away their weath
and grain. 175. To-day the produce of the field is spent
on worthy men. Then why should you have any anxiety
about this ?' As the loving bhakta of God thus spoke, repent-
ance was impressed on the son's heart. 176. Young deer do
not require a lesson in springing; the young ones of birds
do not find it hard to fly; 177. and there is no necessity
of a raft for the young fish; in the same way Yamaji's
repentance was no difficult matter.

308

C!h. LIII 177-188 BODHLA'S FOES

178. Yamnji then fell at his father's feet, and holding
his hand, took hiia home and related the whole story to
Mamatai his mother. 179. The wife felt satisfaction as she
realized that the grain in their field had been distributed
amongst the pilgrims. She felt the distribution of grain
had been in a good cause, and that it was the result of
good deeds stored up in their previous births.

VILLAGERS CONSPIRE AGAINST BODHLA

180. The wife was satisfied, no doubt, but the eviH
minded and the revilers said amongst themselves, ' We
do not know how he will pay the Government revenue.'
181. The villagers prepared a list of revenue payers and
fixed seven hons ( silver coins ) against Bodhla's name-
Listen to what they said among themselves: 182. ' In his
state of pecuniary disability, Bodbla has his field
stripped of its produce ( by the pilgrims of Pandbarl ).
He shouts God's names day and night and plays with
cymbals lovingly. 183. Therefore first recover the hons
( revenue ) from him, and then we will all pay ours.' With
this firm resolve they forwarded the report to the Govern-
ment. 184. They said, ' If anyone opposes this proposal, he
will have to pay for Bodhla.' Then they sent the havaldar
(revenue oificer) to his house, who said, ' Pay the hons at
once.' 185. But there were only three hons in his bouse and
despite very great effort he could not obtain a fourth.

NAGAU THE WOMAN MONEY-LENDER

In the town there was a Brahman lady by the name
of Nagau who was a money-lender. 186. After the night
had advanced three hours Bodhla went to her house and
said ,' Take the interest in advance, but lend me four
Aons at once.' 187. ' Certainly, ' said the money-lender;
' tb-morrow morning I will lend you the hona.' Bodhla
then left and returned to his house. 188. A big pot full of

309

BHAKTAVUAYA Ch. LIII 188-301

money she had buried underground she at onoe dug out
and took four hons out of it.

189. Next day she beard in an indirect way in the
town how he had had his field stripped clean of its corn by
the pilgrims. 190. Then Nagau thought to herself, ' If
I lend him the hons, they may never come back. If I lend,
being tempted by the interest, the principal itself may be
lost. 191. If I care for the chaff, the bullocks may eat the
i;rain. If I take care of the pot of sour milk, the good milk
may be spoiled. 193. A maund is thus lost for half amaund.
"" Penny wise, and pound foolish " is a popular saying."
193. Well, the next day Bodhla went to Nagau and ask-
ed for the hot.s. She replied, ' I depended for them on
another person and I promised you, 194. but now he refu-
ses to lend. How can I help it ? And there is no other
money-lender in the town of Dhamangaon.'

195. At this reply of Nagau, the God-loving bhakta left
the place and returned home. With an anxious mind be
said to his wife, 196. ' I am in great trouble on
account of the revenue. I can nowhere borrow four hons.
So I will now go to Haleras at onoe and try to find out a
money-lendet.' 197, So addressing his wife, Bodhla at
once started. As he was journeying, in his mind he sang
Shri Hari's praises. 198. *0 Govind Gtopal, Shripati,
Saviour of the world, the image of Brahma ( which is
wanting in form ), O Thou of Sagun Form, let me have
love for singing Thy praises for ever. '

KRISHNA AS A MAHAR HELPS BODHLA
199. A rumour was afloat in the town that Bodhla
bad absconded. Therefore a bailiff came and blocked his
door. 200. The oattle and calves were shut up in the boose
and He would not let in fire or even water. 201. . As the
evil^ainded got up such a disaster the Lord of Pandbari
was full of compassion. Said he, ' My bhakfa is in danger,

310

C!h. LIII 201-213 KRISHNA AS A MAHAR

So I must do something to free him from it. 202. Had he
not had his field plundered, this calamity would not have
happened*. * Then assuming the form of an out-oaste the
Husband of Bukmini came. 203. The Holder of the Sharang
bow took the form of Vithya Mahar who lived in the town.
He took seven hons and went to the chawdi (village office).
204. * Johar, my mother and father, Mankojl Patil sends
these hons by me. ' Saying this the Life of the world
handed over the money to the Chaugula ( village revenue
officer) and was off. 205. Then the villagers collected the
revenue and sent it in a bag to the Qovernment Treasury at
once. They said between themselves,) ' Where could Bodhla
have had this money from at this difficult time ?*

206. On the day following the loving bhakla returned
with the hons. As the Government revenue was paid up no
complaint was heard in the town. 207. The Chaugula
then said to him.'You sent by a Mahar the money which
as soon as we received it, was sent to the King's Treasury.*
208. He asked his wife and son about it but they replied
that they did not know. Then Vithya Mahar was sent,
for at once, and asked. 209. He said, 'I have not food en-
ough even for a day in my house. How is it possible that I
should pay the revenue for you at the village office ?*

210. As Bodhla heard what the Mahar said, he under-
stood in his mind that it was the Husband of Rukmini
who had lovingly come to relieve him of his distress.
211. His throat was choked with emotion, tears ran from
his eyes, and he cried, * O Merciful to the lowly, and the
Lord of the helpless, Thou didst worry Thyself for my
sake, 212. O Dweller on the ocean of milk, O Lord of
Pandhari, why didst Thou take the guise of an out-oaste ?
I have given up all affection for the earthly life and come
to Thy feet. 213. The singing of Thy praise has made
me crazy; and I do not care for what the people say. I have

311

BHAKTAVIJiYA Ch. LIII 213-234

no regard for this perishable and solid body. 214. Now
come and meet with me in Thy sagim form.* Seeing:
Bodhla's pure devotion the Lord of Pandhari fulfilled his
wish. 215. Bodhla met with God and asked Him how He
had paid the revenue for him. Listen to what the Friend of
the helpless replied to His clever hhalda: 216. ' After your
departure to Baler, the villagers created a great nuisance
to your household. Then I stole away four hons of Nagau.
217. I added three which I founu in your house to these,
and thus paid seven hons at the village office. ' As the
Lord of Pandhari said this Bodhla laughed, 318. and
said, ' O Mercifu'. to the lowly, Lord of Pandhari, why
didst Thou tak<i the poor woman's hons ? Now I will give
her these whic. I have brought as a loan. ' 319. The Life
of the world thpu said, ' If you give her back the hona I
will do awaj' with her buried treasure in a moment. '
220. At this Bodhla clasped God's feet and said, ' Might is
right. '

After this the Recliner on the serpent Shesha perform-
ed another miracle at Dhamangaon. 221. The green pods
were stripped off by the pilgrims; but now the stalks were
full of ears. The grain cellars which were lying empty
for a long time were all filled with grain. 222. At this
wonderful sight all the people were astonished and said,
It seems the Life of the world is pleased with Bodhla. '
223. The Merciful to the lowly, the Husband of Rukmini,
increases the reputation' of His hhak(a». Mahipati, His
badge-bearer, extols the virtues of saints.

224. Swasli ( Peace ) ! This book is the Bhaktavijaya,
The Lord of the world will be pleased as He listens to it. 0
ye loving and pious bhaktas, listen to it. This is the fifty-
third very delightful chapter.

312

CHAPTER LIV

MANKOJI BODHLA THE PATH.

( Continued )

Obeisance to Shri Ganeah. Obeisance to the Husband of Radhc

INVOCATION

GOD'S GRACE WORKS WONDERS

1. Victory, victory to Thee, Pervader of the Universe
and Husband of Pukmini, Thou surely art my fortune,
my mother, father and brother. Without Thee there is
no rest. 2. Thou art my object of listening and thinking.
Thou art my Sanskrit andMarathi languages also. 3. Thou
art my skill, the speaker, and the One who causes me to
speak. O beautiful as a cloud. Thou art the object of my
love, O Merciful to the lowly, Shripati. 4. Thou art the
unerring writer. Thine is vast ability, O Lord of Vaihmth
( Vishnu's heaven ). Thou art my eternal happiness, my
Sadguru and Saviour. 5. Thou art my loving listener,
the Giver of timely memory, O Infinite One. Avarice
and attachment do not trouble one where there is Thy
mercy. 6. O Husband of Laxmi, Thy grace makes the fool
wise, just as at the sudden rise of the sun the darkness of
night disappears. 7. Then darkness turns to light, with-
out doubt. In the same way ignorance is ?iprooted by
Thy grace. 8. When the parts ( touchstone ) comes in
contact with iron, how can iron rust exist? When a stream-
let flows into the Ganges it becomes sacred. 9. In the
same way, on whom Thou dost look of Thy own free will
with an eye of grace, his fame will spread in the three
worlds and will have no comparison. 10 Thy bhalttas
who are God-loving and indifferent to worldly things do
not forget Thee even for a moment. Cause me to write
the marvellous lines of those saints.

813

BHAKTAVIJAYA Ch. LIV 11-21

PRECEDING CHAPTER REVIEWED

11. At the end of the previous chapter the Life of the
world showed a miracle. In a moment he filled up all
the grain-cellars of Bodhla. 12. The green grain
in his field was distributed amongst the pilgrims and
the stalks became full of ears. At this extraordinary
miracle all wondered. 13. They said, ' Bodhla is an
avatar of God. He should not be called an ordinary man.
We are ignorant and mean and therefore we persecuted
him. 14. The grain-cellars formerly empty were now filled
with grain, and Bodhla had them looted by the Brahmans;
as the mogra (fragrant flowering tree ) when it has flowers
gives thera to those who like to enjoy them ; 15. as honey
accumulates in lotus-flowers, they give it to the bees; or
as clouds pour the water accumulated in them on the
earth, 16. in like manner, Hriahikeahi ( the Lord of the
Heart ), being pleased, gave corn to Bodhla. He became
indifferent to earthly things and distributed corn amongst
the Brahmans. 17. The stalks were full of ears and
people rushed to see them. Bodhla's reputation travelled
from country to country so that people said, ' Extraordin-
ary is the power of saints.'

THE STORY OF HANSI

18. One day while the loving bhakta sat watching
his field, Hansi, a female slave, suddenly came and fell
at his feet. 19. If you want to know who she was just listen
to her story. At a distance of four miles from Dhaman-
gaon there was another village called Raleras. 20. ITie
Patit or Mukaddam ( two titles for the chief man ) of that
place was Bodhla's father-in-law. When he died and went
to the home of salvation Mainatai was deprived of her
mother's home. 21. She had two brothers, evil-minded both
of them. They never inquired about Mamatai. They
were very proud and their actions were very bad.

314

Oh. LIV 22-34 HANSA THE HOOSB-SLAVB

22. Hanai was a slave at their house. Her heart wag
very pious and she was ever in the habit of singing Hari's
praises while she did her household work. 23. The bound-
aries of Raleras and Dhamangaon were near each other.
The Vaishnava bhakta ( Bodhla ) was onoe cultivating
the field near Baleras. 24. The fields of the two impious
brothers of Raleras and that of Bodhla were side by
side. They had employed Hansi the slave solely to watch
ihe field. 25. Bodhla every day sat on the high seat
in his field and sang the praises of Hari. The slave Hansi
came there, and listened to him with love.

BODHLA ON WOMEN AND SLAVES

26. She at onoe clasped the feet of the loving bhakta
and said, ' Tell me some means by which my earthly life
will be fruitful. ' 27. Bodhla heard her and thought to
himself, ' She is bodily dependent. She is not able to repeat
the praises of God or practice austerities, or meditate, or
visit sacred places. 28. The lives of male and female
slaves and of a wife are entirely dependent and can
only be compared with the lives of cows, bullocks, and
horses. 29. Because they had in store a great quantity of
l)ad deeds they were born as such. They are not able to
practise any vow without interruption. 30. If I should
observe silence her love will suffer.' So thinking the
Vaishnava addressed her: 31. ' O Hansit hear what I say.
You asked me about the means of salvation. As you
perform the household work, just be thinking of Shri Hari.
33. On every Ekadashi (11th day of the fortnight)
observe a fast, and in the evening come to Dhamangaoa
to listen to the Hari-kirtan. 33. After listening to it
for four watches, return to your village the
next morning. Take the permission of your master and
continue this as a practice. 34. Your life will be
fruitful and you will attain to the feet of Pandurang, and

315

BHAKTAVIJAYA. Ch. LIV 34-45

will have a sagun manifestation of God. Have no doubt

about this. 35. Hansi clasped the feet of Bodhla as she

heard his advice, and said, ' On ekadashi I will come to
Dhamangaon.'

SAIKTS' ADVICE ADAPTED TO NEEDS

36. Saints advize means of salvation according to
one's worth. A good physician first thinks of the disease
and then administers medicine. 37. A king sits on his
ttirone and commands each minister his duties. The mis-
tress of a house with wisdom controls her daughters-in-law..
38. A wise lender of money lends in accordance to one's
business. A clever speaker first looks at bis audience
and then performs his kirtan to suit their ability. 39. The
sculptor first examines the softness or the hardness of a
stone and then uses bis chisel. In the same way, the
saints first see the worth of their disciple and then advise
as to the means of salvation. 40. Well, Hansi bore in
in ber mind the advice of Bodhla and as she did her
household work with love, she repeated the names of God.
41. On the day of Hari. ( Ekadashi ) she got up early and
after performing quickly all ber work with the permission
of her master she went to Dhamangaon to attend the
kirtan there.

A MAN BITTEN BY A SERPENT RESTORED TO LIFE

42. Bodhla's kirtan was very interesting. Even the
ignorant could understand it thoroughly. The inhabitants
of Bhovargaon came to listen to it with great love. 43. So
many men and women came to listen that bis house could
not contain them. Therefore he stood in the public road and
performed his kirtan there with love. 44. Hansi filled two
large earthen vessels with water for the use of the people
and herself swept the place of the kirtan clean. 45.
The sky was the canopy, the earth served as a large
carpet, and at hearing the loud sound of Bodhla's

3ir>

Ch. LIV 45-58 POISONED MAN RESTORED

kirtan the gods were delighted. 46. On an Ekadaaki
day as the villagers of Raleras were going to the
kirtan, just near the village one of them was bitten by
a snake. 47. At once the man vomited blood and died on
the spot. The men who were with him lifted him up and
seated him in the kirtan. 4S. They thought among them-
selves that the secret should not be divulged to anyone.
Bodhia was explaining the power of the name of Rama to
the people. 49. He said, 'By the power of Rama's name the
bhakta Fralhad was not burnt to death when thrown into fire.
Even a poison turns to nectar ; such is the evident power
of Ood's name.' 50. The people who brought the dead
man thought: ' We shall lay the blame at his ( Bodhla's )
door. We shall say, " This man's life left him just in
the kirtan. If you bring him to life again, then only will
we consider as true the power of the name of God." ' 51.
Saying this, they listened to the kirtan in silence, while
Bodhia explained to the people the incomparable power of
the name of Qod. 53. Said be: ' Hear, hear all of you the
name of God costs nothing and is very purifying. It is
sweeter than nectar. Tbis I say from personal experience.
53. Therefore let all clap their hands, and shout loudly
the names of Vitthal.' As the audience heard him say it,
they lovingly shouted ( the names of Vitthal). 54. The
men who had seated the dead body in the kirtan said to
Bodhia, ' This man who is sictiiig in front of us does not
utter Hari's names.' 55. Bodhia did not know that he had
died of a serpent-bite. Then listen to what the God>loving
bhakta said to the corpse: 56. ' Bapa, you have obtained
a human body, so do not neglect singing the praises of
Hari. Now clap your hands and repeat loudly the naioMs
of Qod. ' 57. The Lord of Pandhari who acts as one ta s
play, as He beard what His bhakta said to the dead body,
thought to Himself, 58. ' Bodhia does not know that he
is without life, and if he doea not repeafc the names of

317

BHAKT-WIJAYA Ch. LIV 58-70

God, his (Bodbla's) mind will be sad. 59. I Fandurang,
am near him, and the pleasure of the kirtan will melt
away if I do not help him . ' Then the Husband of
Bukmini with His own mouth commanded Yamadharma
( the god of death ), 60. ' At once bring back the life
into the dead body that is sitting in the kirtan. * Hearing
the speech of the Ocean of mercy, the god of death said
'Surely.' 61. At once the dead body got up and olapped
hands and clasped the feet of Bodbla. 62. Then his
companions got up and told Bodhla the whole story. As
the listeners heard it they all wondered. 63, With shouts
of ' Victory, "V ictory * they clapped their hands, the bhaklas
of God were delighted, and from the lotus-eyes of Bodhla
gushed out streams of tears. 64. Said he, ' O God of gods,
Merciful to Thy bhaktas. Thou helpest me in my lUU
( doings ), helpless as I am. Had I known of the accident
I would have felt sad. 65. As a mother picks out a fly
from the food of her child without letting it know of it; in
the same way, Thou Husband Of Rukmini, without letting
us know about it dost prevent disaster to us.' 66. In
this way pleading with the Husband of Kamala ( Vishnu ).
he waved over the Husband of Shri Bukmini auspicious
lights and prostrated himself before Him in love.

HANSI TO BE SOLD

67. The inhabitants of Dhamangaon said that
Bodhla was a divine avc^ar and that he had come to
tiie world of mortals to save mankind. 68. Hansi's
love increased day by day after she saw with her
own eyes the bringing to life of a dead body. 69.
Every fortnight she went to Dhamangaon to listen
io the kirtan. This went on for three years but sud-
dsnly an impediment occurred. 70. As a candidate in
jq^iritual life ( sadhaka ) is performing the praise-service of
God, and a great disaster comes upon hioi ; or as a

318

Oh. LIV 70-84 HANSI OFFERED FOB SALE

oat to overcome a pot of milk; 71. or as a]l diseases appear
as a result of unwholesome diet ; or as death watdies for
ever the body ; or as a practiser of yoga is privately
ensnared in this power by his very aocomplishments; 72.
or as a thief watches a store of wealth; or as a tigw tries
to catch a wild animal; or as Rahu ( darkness ) comes in
the way of the queen of the night ( the moon ) 73. so la
( Hansi's ) service of Qod a disaster was about to intrude.
Now let the listeners pay loving attention to her story.
74. The slave, as she had Bodhla's favour, had complete
spiritual knowledge. She used to listen to the kirian on
every Ekadaihi and go back all alone. 75. She had a belief
in the name of God and was fat ever intent on meditating
Him. Thus passed three years when suddenly a great
disaster befell her devotion.

76. Hansi's sister, Mamatai, had two brothers-in-law
who wanted to live separately. So they offered their tflaVe
Hansi for sale. 77. The news indirectly spread in the
town, and had reached her ears. She was worn out with
anxiety and said, ' Powerful is my fate indeed.' 78. ^e
finished her duties, however, went on to Dbamangaon and
when alone with Bodhla clasped his feet. 79. Her throat
was choked with emotion. From her eyes tears flowed^
Seeing her in such a condition the loving bhakta address-
ed her thus : 80. ' O Hansi, at seeing your pitiful condit-
ion I am very much perplexed. Explain the anxiety of
your heart to me. ' 81. Hansi said, *0 dear Bodhla, you
are my father, my mother, and my dear friend. From
to-day I am to be separated from Tour feet. 82. My
masters have ofTered me for sale, and a customer also has
come from a distance. Now, O Swami, how will your
Urtan fall on my ears f ' 83. Bodhla said, * O mother,
hear me. You must eo to the place where the deeds in
your former life will compel you to go. Then why are
you sorry *for nothing? 84 Waves of water in ttie ooean

BHAKTAVIJAYA Ch. LIV 84-98

tiow about, but tbey are not ai>art from tbe water, as all
witness. 85. In tbe same way Shri Pandurang is the
Ocean of ddigbt. and we buman beings are its waves.
Tiy to undeistand tbis in your mind. Then you will not
feel sorry on account of our separation.' 86. To this Hansi
replied, ' I do not weep for this. I enjoyed your company
on tbe boundaries of both the towns, but I shall now
have no more of it.' 87. Saying this much she fainted
and then collecting herself, she went into the house to
talk. 88. She said to Mamatai, ' Your brothers have
offered me for sale, therefore, O mother, I am fallen into
an ocean of sorrow. 89. Please keep me in your house and
pay them my cost. ' Saying this she prostrated herself
at her feet. 90. Seeing the condition of tbe slave,
pity arose in Mamatai's heart, and she said, ' She must
be freed by some means or another. 91. If we have
not money ( to buy her ), we will sell our hereditary pro-
perty at Dhamangaon.' But she determined to free tbe
helpless one,.-

BODHLA OFFERS TO BUY HANSI

92. The kind Bodhla went into the house and gavo to
Hansi an assurance of security. Said be, ' You go ahead
to your master's bouse and I will follow you quickly. *

93. Tbis promise gave her a great comfort, just as the
sprinkling of nectar on a dead body would give it;

94. or as when clouds pour their water on a forest fire,
the fire is put out and the trees gain coolness and
sprout newly; 95. in the same way the slave was
3omforted at the assurance of Bodhla. Then she at
mcerrturned to Raleras. 96. Then dear Bodhla followed
ler these and said to her brothers-in-law, ' I indirectly
lear that you intend to sell your slave. 97. If that is true,
ben send her to my house. I will pay you whatever you
sk for bar.' 98. As tbey beard Bodhla, evil-minded as they

320

Ca^ LIV 98-112 VTTHOBA RESCUES HAKSI

were, they flew into s rage and said, * We won't let our
lOave into Your house, to be sure, 99. You have your
ancestral property just near the boundary of our Tillage.
We will give her to someone else for nothing, bat nerer
to You. ' 100. As the Vishnu bhakla ( Bodhla ) heard
this arrogant reply, he was silent. Hansi who was weeing
bitterly in the house said, ' Adverse is my fate 1 101. Then
kind Bodhla said to Hansi, ' I will request Vithoba and
take you to my house. This I say in the presence of my
relatives. ' 102. Saying this he returned to Dhamangaon
and related to bis wife everything that had happened.
103. A great fear arose in the minds of the evil-minded
at Baleras. They thought that Bodhla would request
Vithoba and have her killed by Him. 104. ' He has uttered
his promise here, and that will never be untrue. Therefcne
a oostomer should be immediately sent for and she should
be sold to him. ' 105. The buyer who belonged to another
town came there that very day and bought Hansi and her
daughter. 108. They paid twenty-five hons ( silver coins )
and took in writing the sale-deed. The slave Hansi
cried bitterly and said, ' O Lord of Paudhari, why
dost Thou not come? 107. O Merciful to the lowly.
Lord of Pandhari, rush to my help. Otherwise I shall
give up all affection for my body, and commit suicide.
108. Bodhla has said to me that Vithoba will come and
take me away. I think his words will not come true
to-day.* 109. But the Lord of Pandhari knows the desire of
His bhaklas, and in a Brahman's garb Ananta ( the ln6nite
One ) appeared there. 110. Adhokshaja (Krishna) stood in
the yard of the evil-minded brothers and said to Hansi.
'Bodhla calls you.' 111. Hearing the words of the Brahman,
the slave was delighted at heart and she clasped the
Brahman's feet lovingly. 112. O pious b/uiArfos, listen with
reverence to the wonder that now took place. The Lord of
Paq^dhari disappeared there, taking the slave Hansi with
B. V. n 21 321

BHAKTAVUAYA Ch. LIV 112-126

Him. 113. Haitsi had a small daughter and ahe also was
tsken to VaikunA ( Vishnu's heaven ). The relatives of
Bodhla as thejr saw the wondeif ul sight were very nmeh
astonished. 114. They exclaimed, ' It is a great wonder.
Where ooald she have gone to along with her body ? * The
customer replied, ' I clearly see that luck is not favourable
to me. lis. I did not take the slave to my town, for she
disappeared just here. Therefore return my money.* 116.
The evil-minded said, 'We have given you the deed of sale,
»nd now we are not at all responsible. 117. The Brahman
who had come to invite ( the slave ) gave the name of
Bodhla, so you go to Dhamangaon and complain to him. *
118. On this the customer said, ' We have heard indirectly
that Bodhla asked you to sell the slave to him. 119. But
you did not give her to him; then at the time of departing
he said that Vithoba , ^would certainly take her away.
120. It has happened just as he said it would; therefore I
need not go to him to complain. Ton at once pay me
back my money. ' 121. In this way a quarrel ensued
between three men. The Lord of Pandhari is the Advocate
of His bhaktas. He increases the fame of His servants.

A MAHAR REFUSED A MYSTIC MANTRA BY VITHOBA

122. You pious bhaklaa, 'listen to another wonderful
account. In Dhamangaon there was a Mahar ( an Untouch-
able), a very mischievous and garrulous fellow. 123. He said
to Bodhla privately, ' Please give me the mystic mantra,
I have deep love for your feet and therefore I make this
request. ' 124 The loving bhakta as he heard bim said, 'It
is not to anybody that I give the mystic mantra. If the Lord
of Pandhari permits it, well and good; I will ask Him in
private. * 125. Then he brought the Lord of Vaiktmtk
into his mind and said, ' O God, hear a request of mine.
The Unmentionable ( a Mahar ) of my village Keras to me
to be a simple-minded roan. 126. For many days he

3?2

Ch. LIV 1-26-138 A LOW CASTE MAN DISQUAUFIBD

has been after me to place my band on bis head. If You
permit, then only will I accept bim (as my dis-
ciple).' 127. The Life of the World said to Bodbls itt
reply, * We must not give the mystic mantra to a man of
the low caste, 128. one who is always a disbelieyer
at heart and who does not like to listen to the Skasfragi
to Bucb a man a Smlguru ought not to give such a favour,
139. He who first sees the practical outcome of the
sacred books and then reads tbem time and again for the
purpose of fulfilling his sensual desires, a Sadguru should
not give the mystic mantra to such a disciple. 130. He
who with a mischievous heart asks the reader again and
again the explanation of the thing read, a Sadguru should
not look upon him with an eye of mercy. 131. The discipl*
should be a knowing one, and indifferent to worldly
things, or he should at least be a simple and a loving
bhakia. ' In this way the Husband of Bukmini advised
Bodhla in private. 132. ' As for this man, he is AnSmk
(Unmentionable ) and of a low caste, very wicked, cruel
and evil-minded. If you do not believe what I say, you
try him just once. 133. Tomorrow, O chief of my bhaHas.
perform the worship of the heap of thrashed corn in your
field, send for the Mahar and have a bullock of yoon
killed by him ; 134. show him in Icind words that he should
not divulge the sacret to anyone , and if he keeps it »
secret, then give him the mystic nuadra.' 135. Bodhla
replied, ' O Lord of Pandhari, I will never arrange a
slaughter. Why should I have abuUook killed for nothing?
I do not like it. ' 136. At this the Husband of Rukmini
said, ' My command is your authority. I'will not 1^ the
blame of killing attach to you.* 137. The next day the
Mahar came to Bodhla and held him by his feet and said.
' Please give me that favour now. ' 138. Mankoji Bodbl«
said to the Mahar, * Listen. On the heap of corn in my
fiold kill one of my bullocks, but let no one know of this.

323

BHAKTAVUAYA Ch. LIV 138-151

Then only will you be -my true disciple. * 139. 'Surely,
replied the Unmentionable who then killed a bullock. Then
he had the beef cooked in a different house from his and
had bread and rice cooked. 140. Bodhla got together his
relatives to my worship to the heap of corn, and as they
were served with the beef and bread they very much
wondered. 141. They said, ' Bodfala's conduct is changed.
He {nactises slaying. He has killed a goat, and has given
a dinner to the kunbia ( or farmers ) tonight.' 142. But no
one knew that he bad had a bullock killed, and all dined
and went back to their homes. 143. Bodbla said to the Un-
mentionable, 'Hide the head of the bullock in the heap of
com and bury the skin in the ohaif, and let no one know
about it.' 144. The Unmentionable's mind becoming puffed
with pride, he said, ' As soon as it is morning, I will go
and tell the people about this. '

THE MAHAR BBTRAYS BODHLA

145. While be was thus thinking, the sun arose and the

malevolent Mahar went into the town at once and asked

for bread from house to house. 1 46. He went into the

kunbia' ( farmeTs' ) houses, and eat by them. Then when

they requested him to keep himself at a distance, and asked

why he entered their houses, 147. he began to argue with

them: ' What difference is there between you and me?

The well-known Bodhla had a bullock killed beside the

heap of corn yesterday. 148. You ate the beef, and

why now keep me at a distance ? ' In the same way he

went on repeating the same story from house to house.

149. There was then a whispering among the people that

Bodhla had done a wrong thing. They said, ' He calls

himself Hari's bhakta but be has ceremonially defiled his

relatives. ' 150. Some said, ' This is a false rumour. '

Others said,' It is quite true, forBodbla's bull is not seen in

the cowpett.' 151. His csste people and relatives then gath

324

Oh. LIV 151-163 : ) BODHLA. VIKDICATBD

ered together and quietly thought the matter over saying,
' Let us go and ask Bodhla as to why he has polluted
us. ' 152. They then asked the Mahar to show them some
evidence of what he had told them and he replied that he
had hidden the head of the bull in the heap of corn, 153.
and the skin in the chaff, and that he would show them'
the evidence if they would follow him. As they heard
the malevolent Mahar all the men became very angry.
154. They said, ' Let us go and take Bodhla's life and if
the king asks us about it we will pay the fine.' 155. Say-
ing this the wicked people came and stood near Bodhla
with sticks in their hands. 156. He had closed his eyes,
was meditating at heart on the image of Shri Vitthal, and
was all alone repeating Qod's name with love. 157. Tlie
people said, ' Open your eyes; we have come to kill yon
What a rascal you are that you have openly polluted all
of us. *

A MIRACLE IS PERFORMED AND THE MAHAB
PROVED FALSE

158. Bodhla said, 'O Lord of Pandhari, come to my help
at this critical time. Apart from Thee, O merciful One,
who is there to protect the lowly ? ' 159. On that the evil-
minded said to him, ' The Husband of Rukmini wfll not
come to your help now. You had a bull killed and you gave
us its beef , and have thus practised pollution.' 160. Then
turning to the Mahar they said, ' Bring your evidence and
show us.* 'Surely,' he said and-then went to look for it in the
heap. 161. Now in the heap of corn there was the head
of the bull, but the Lord of Pandhari had turned it into
that of a goat. In the same way the skin was changed and
all saw it as he drew it out. 162. As the Mahar took it
in his hand, he bent his neck in shame. Said he, 'I killed a
buIL This is indeed very strange. ' 163. Then the vil-
lagers asked Bodhla, ' Where is your bull? ' And the Lord

325

BHAKTAVUAYA Ch. LIV 163-176

of Pandhari worked a wonder whioh no other can do. 164.
TIm bull wbioh had been butchered was brought back to life
and the people wondered and exclaimed, ' The Mahar is
a liar. ' 165. Then the villagsrs addressed the Untouch-
able and said, * We will kill you. You made a false
allegation against Bodhla and made us persecute him. '

166. As the Mahar heard the angry talk of all he began to
tremble all over and fell flat at the feet of Vishnu's bhakla.

167. He said, ' I am most gnilty. I am a low caste, very
wicked and evilHninded. Now forgive me ray fault and
save my life. ' 168. Ab be ( Bodhla ) heard the evil-minded
thus speak, pity arose in his mind and he requested the
villagers not to kill him. 169. Then the Mahar abandoned
all itride and prostrated himself before Bodhla, for he was
overcome with shame at heart that he had wronged all of
them. 170. In the meantime the Husband of Rukmini
said in a whisper to Bodhla, ' I had told you the secret and
you have experienced the truth of it.' 171. Bodhla then,
said, ' O Life of the world, no one understands Thy utmost
reach. ' Saying this he clasped His feet and the Lord of
Vmkunth ( Vishnu's heaven ) smiled.

A GOOD CROP IN A FAMINE

172. You pious bhaktan, listen to another story about
Bodhla with reverence. The inhabitants of Dhamangaon
witnessed Bodhla's life in various waya 173. They said,
* Bodhla is not a common man, he is really an avaiar of
God. , He carries all safely through their earthly life.'

174. One year there was no rain at all. Therefore the
sowing of seeds in Dhamangaon was ndt done for the
fttst crops. 175. The absence of rain lasted until the month
tt Aahvin ( October ), tben in the following month Kartik
( November ) there fell the lain of the StcS/i ( the name oi
<ma of the twenty-seven lunar ofaanges) in abundance. 176.
Bodhla borrowed money and boaght seed, and the villagers

336

Oh. LIV 176-190 BBAHM Airs FBD DURIKQ PAMIKK

weat to woric as laboaiem, 177. Crowds of pilgrims with
faaBXMzs in th^ hands wers going to Pandharpur. Seeing
them Bodhla was pleased at heart 178> With devotion he
prostrated himself before the pilgrims and said, 'My Fate
is favourable and therefore I see the saints. ' 179. Among
them were some Brahmans. They said to Bodhla, ' We
hear that in famine time you give grain to the poor and
therefore we have come here. ' 180. Hearing what the
Brahmans said he thought to himself, ' There is no grain
in my boose. If the saints and good people go away
empty-handed my reputation will surely suffer.* 181. Then
he called his son aside and told him to bring seed home
and give the saints a dinner: 182. ' If seed is sown in the
lifeless earth it yields crops; then what of saints who have
life ? If seed is sown in their stomachs, what will it not
yield V 183. Yamaji was greatly delighted at hearing his
father's words and the labourers who had gone to work in
the field were sent back into the town. 184. The seed was a
maund and a. quarter; this was ground and the pilgrims
were fed. Seed of bitter pumpkin had been sown in his
field, 185. and God's miracle is wonderful, for it now
yielded many pumpkina The villagers laughed and
said, 'This is very strange. 186. Why did he feed
the pilgrims with seed ? And why did he sow the bitter
pumpkin ? ' In the meantime a reviler came there; hear
what he said: 187. ' Bodhla the PoHl is our king and we
are his subjects. He thinks that we should give up all
sense of public shame, 188. therefore he is going to give
every one of us a pumpkin to use as a begging bowl and
tfaarefore he has sown them here. ' All laughed at what
the bad man said. 188. Then all of them replied, 'Let
ua go to the field of Bodhla, and see the wonder. Let us
all see what sort of a nice crop he has.' Saying thb
they all got tti>. 190. When they went into the field Ibsy
innumerable pumpkins and tiwy broke one of them
327

BHAKTAVUAYA C!h. LIV 190-20t

open. 191. There they saw a wonderful sight, for the
pampkins yielded wheat.. Then they said, 'God's miraoulons
deeds are unfathomable.' And the hearts of all were filled
with wonder.

BODHLA ARBESTBD

192. There was a //atKz/dar (village officer) present who
«aid, ' This must be reported to the king.' He then wrote a
detailed report to the Muhammadan king. 193. On reading
the report the king said, 'Some magio has been practised. *
Then he sent five armed soldiers to Dhamangaon. 194.
They arrested Bodhla and took him to the royal court.
When the king asked him about it he gave a detailed
account. 195. The king grew angry and asked, ' How did
wheat come into the pumpkin ?' Bodhla said, ' I do not
know. It is the doing of the Dweller at Pandhari. * 196.
The king heard yrhat God's bhakta said but he could not
believe itt just as when hearing the life of Shri Bamchan-
dra the evil spirits burn inwardly; 197. and as when
Sanjaya read the BhagavaJgita to King Dhritarashtra he
had no faith in it; just so the Muhammadan king could
not believe the words of Bodhla. 198. The king flew
into a rage and said, ' Make Mankoji Bodhla a Muham-
madan. * At once a dish of cooked flesh was brought,
] 99. and Bodhla was compelled to eat it. Suddenly the
llesh turned to flowers and tulsi, and the king at once got
up and bowed to Bodhla.

MANKOJI BODHLA'S TBDK BHAKTI

200. The king said, ' Ask for as much wealth as your
mind may desire. ' At this Bodhla's mind was disgusted
and he at once walked off. 201. To the king he said, * I
have no wish in my heart. When there is the wish-cow
in one's house, why should he go begging from bouse to
house t 202. When there is the wish-tree in one's yard,
why should he plant trees o^ «uidi ? It is anssemly to

388

Ch. LIV 202-313 BODHLA'S TRUE BHAKTJ SPIRIT

ride a donkey when one can afford to get the elephant of
the god Indra. 203. Why should one abandon the shade
of a mango tree and go and sit under a hwar
tree ? Why should one be tired of a human body and wish
for that of a beast ? 204. Why should one abandon the
bakul tree and the shevanti and accept a pungal creeper
( a stinking plant ) ? Why should one leave the company
of saints and love revilers ? 205. Why should one give
up the praises of Hari and go to hear an obscene song ?
When there is abundance of curds and of milk in one's
house, why should he go in search of sour milk?
206. Those who have attained the higher order of a
Paramfiansa ( a class of ascetic ), they will never return
to the state of a householder. In the same way, when one
has a deep love for the worship of Shri Rama, he will
never accept a royal honour. ' 207. Saying this he returned
to Dhamangaon. He had in him a deep love for Qod and
he was not proud. 208. When a bhakta is devoted to the
name and form of God, then the bhakta forgets he
is a bhakta. So also the Husband of Rukmini forgets
His own divinity. 209. If a gold crown and an anklet
are melted in a crucible then both lose their names.

210. In the same way while Bodhla sang the praises of
Pandurang he forgot himself. Then thinking of the Life
of the world in his heart he sang the praises of non-duality,

211. By dint of his good devotion, he changed Dhaman-
gaon into Pandbari; and in vtirious ways he brought his
life to the notice of the people and by his love saved the
dull and the ignorant.

812. In the next chapter there is the wonderful story
of the loving bhakta, Ganeshnath. His life is very sweet.
May the loving bhaktas listen to it with love.

213. The Merciful to the lowly, the Husband of
Rukmini, through His grace causes me to explain the

329

BHAKTAVUAYA C!b. LIV 215-214

light meaning of this book. I Mahipeiti am His suppliant
and sing His praises with love.

214. SuxmH ( Peace ) I This book is the Skri Bhakta-
vijaya. The Lord of the world will be plecksed to listen
to ii O ye pious and loving bhakUu^ listen to it. This
is the fifty-fouith interesting chapter; ii is an offering to
BsA Krishna.

H30

CHAPTER LV

GANESHNATH

Obeisance lo Shri Ganeafi, Obmsance to (he Lord ofthts wnrkL

INVOCATION

1. Victory, victory to Thee, the Imperishablo, the
Indestructible, the One without name and form, the 8U«
preme Being, the Lord of the Universe, the Pervader of the
world, the Lord of his joy, O Shri Hari ! 2. Thy bhakla»
think of Thee; their meditation is on Thee, just as the
chatak bird and the^ oloud live as friends. 3. A child longs
for its mother, for the mother has love for her child; so the
Husband of Rukmini follows the inclination of His hhaldas.
A. The ocean at the sight of the glorious moonlight on the
full moon day is delighted. In the same way, O Life of
the world. Thou takest delight in listening to the fame of
Thy hhakUis. 5. Thy bhaktas praise Thee and Thou
art also fond of their reputation. Therefore Thou hast
caused me to write their lives in this book, the Bhaktavijaya.
GANESHNATH'S CHARACTER
6. In the previous chapter it is related that Bodhraj
gave evidence to the Muhammadan king and then discard-
ing all earthly riches, lovingly gave himself up to the
worship of Hari. 7. Now listen to the wonderful life of
Ganeshnath* ye pious bhaktas of God. He was knowing,
thoughtful, very indifferent to worldly things, and a true
worshipper of his spiritual Sadguru. 8. In the province of
Bsleghat there are two towns, Sarase and Ujiani. He
lived there and performed Idrtana with love. 9. He wore
with love a riband around his neck, wooden earrings in
his ears, a piece of cloth as a clout, and was content. He
wished for nothing that would disturb his mind. 10. In
the daytime he l^ved in the forest all alone, singing the

3S1

BHAKTAVUAYA Oh. LV 10-22

praises of Shri Hari, and coining back into the town at
night sang of the deeds of Ood. 11. He did not oare about
receiving any honour, nor did he like the earthly way of
worship, the hypocritical singing of the praises of God,
fine clothes or riches, or dainty foods.

KING SHIVAJI VISITS GANBSHNATH

12. Once on a time King Shivaji went on a pilgrimage
to Pandbarpur and bearing of Qaneshnath's reputation
he went to visit him. 13. Falling prostrate before him
he sat listening to his kirlan. Qaneshnath's knowledge
was extensive and his poetry inspiring. 14. Using many
Illustrations he composed ahJiangs lik.e arrows ( which
pierced the heart of the listeners ), and made the ears
of his audience very happy. 15. He ( King Shivaji ) had
a new bedstead made for him and he longed to request
Ganeshnath to sleep on it the very first day.

16. With hands joined palm to palm he said, ' O
Swami, kindly spend a night in my camp. I have a new
bedstead made for you. ' Saying this he fell at his feet.
17. Seeing the respect paid him by Ganeshnath, the king
was in a great dii!ioulty, as when a tiger is about to carry
away a doe, her heart trembles. 18. Knowing the diffi-
culty, the ascetic said, ' Surely. ' Then he collected small
pebbles in the cavity of his hands and tied them in the
end of his cloth, l^r Seeing those pebbles. the king asked,
* "Why have you picked up the pebbles ? * The latter replied,
' To count the names (of Qod)'. 20. The king then seated him
in a palanquin and took him to his camp. He prepared
a bed of flowers and requested Ganeshnath to sleep on
it. 21. Vidaa ( rolled betel nut leaves ) with the thirteen
ingredients were arranged on s plate. Lamps were ligU»>
ed and hangings were let down on all sides. 22. The
king left there many fragrant things and various means
of enjoyment and fortune and then came out.

332

Cb. LY 23-34 GAMBSHNATH'S ASCETK^M

GAKESHNATH'S SIBUKB of ease AMD
SENSUAL OBJECTS

23. At the eight of sensual objects he felt repentance
in every limb; just as a worshipper of fire finds himself
pent up in the house of a Mubammadan; 24. or as a tiger
takes a living oow into his oave and she with a fearful
heart tries to oome out of it as soon as she can; 25. or as a
deer brought from a forest and tied up in a palace wishes
at heart to be able to get away quickly; 26. or as a living
fish struggles in ghee ; just so did Qanesbnath feel about
the attractions in the royal palace. 27. As a parrot is
put into a cage for the first time, and he does not like the
food and drink given to it ; in the same way the one who was
indifferent to worldly things felt disgusted. 2% He had
taken with him some pebbles and had spread them on the
bedstead where he slept for four ghatikaa ( one ghatika='ii
minutes ), when the sun arose. 29. When the king came
to visit bim he saw the pebbles spread on the bedstead. He
felt astonished at heart and prostrated himself before
him. 30. With bands joined palm to palm, he asked
Nath of this and he replied, ' Had I slept on the
comfortable bedstead, the sleep would have been too
sound; 31. therefore in order to satisfy your real aim
for me, I spread the pebbles on it and slept; for if
the body is permitted to enjoy itself it will have to ex-
perience a proportionate amount of grief in the future.

32. You go on scratching the itch and feel very pleased at
the time, but when the scratching ceases there is no relief;

33. we take pleasure in eating, but feel it troublesome to
vomit; in the same way the pleasure derived from sleep is
very sweet in the beginning, but in the end it is harmful
to the body. 34. Buchanuy ( poisonous gloriosvi auperba )
is sweet to eat but the eater loses his life; in the same way,
O king) there is great danger in 'the enjoyment of sensual

3S3

5H4KTAVUAYA Ch. LV 34-46

objieote. ' 35. As the Icicig heard this advice he repented
and vowed never again to sleep on a bedstead.

GAKESHN ATH AS A SPIRITUAL GURU

36. In accordance with his resolve the king gave
away in charity the bedstead to a Brahman. Such is the
glory of the company of saiats that even Brahmadev
and others do not know. 37. Qaneshnath's state of
life was like this : He was completely ascetic in rela-
tion to the three states of human life [ referring either to
waking, dreaming and sound sleep; ot to infancy, youth
and age ]. He did not live ia the town but roamed about in
a forest. 38. As he performed his kirfana in his own
country many pious people came to listen. Every day he
gave the mystic rtMntra to anyone who might wish it.
39. As the disciple felt his hand on his head, his inclina-
tion for the earthly life left him. He gave up all family
affairs and wandered about from forest to forest. 40. If
the disciple was a very bad man, a reviler, or a design-
ing one, as soon as Ganeshnath touched his head the
complete spirit of asceticism came to him. 41. In this
way a year passed and he had three hundred and sixty
disciples. They wore clouts (i. e., were celibates ), were
strictly ascetic, and had full spiritual knowledge. 42. The
people of different towns discussed them differently. Some
said, ' Those who receive his mystic mantra, their attach-
ment to worldly affairs at onee disappears, and they follow
their Sadguru. ' 43. Some said, ' He is a horrible sorcerer;*
or, ' He practises witchcraft; ' or * He is a great adept in
spiritual knowledge; ' 44. or * He is Pandurang Himself; '
or 'He is an outright hypocrite; ' or ' His company dertroys
the earthly life; * 45. or ' Let no one go to visit him; ' or
' What is in one's Fate is sure to happen; ' 4S. or ' Let us
see him and give him a piece of advice; he has spoiled the
lives of many and has spread destruction in many famiti<><t.'

334

Cb. LV 47-59 A MANGO TREE'S JUA.WTRA

47. Saying these things tbey went to visit Gsneshnath
one day and saw him deeply engaged in meditation under
the shade of a mango tree. 48. As he finished his mental
wonhip Gk^neshnath looked around to see if there was
anyone who wished to be his disciple so that he could
plaee his hand on bis head.

A MANGO TREE GIVEN A MANTUA

49. Revilers came and stood there and said, ' You
hare made simpletons your disciples, and made them
-wrander about after you. 50. You have destroyed the
family life of many and hence the people are very dis-
pleased. Now we request you to do something and please
do it accordingly. 51. You saints are endowed with
spiritnal knowledge. In your sight the four classes of
creatures are alike. Therefore from to-day gracionsly
bestow your myirtic mantra on the vegetable kingdom.

52. * By all means,' he replied and exhibited a wonderful
visible manifestation, which in this world of mortals is
not ixissible to others though using various means.

53. There was an old mango tree there and he gave his
mystic saying {mantra) to it, and placed his hand upon it.

54. When he made it his disciple the people saw the
wonder with their own eyes and said, 'When you
give your mystic mantra to human bein{(s they give op
their worldly affairs. 55. How are we to know that the
tree is influenced by your man/ra? Therefore kindly perform
some other miracle by which our doubt will be dispelled.
56. Someone had brought bread and vegetables to offer
him. Ganeshnath picked some up and held them in his
hand. 57. He thus addressed the tree which had received
his mantra: ' This is God's favour, open your mouth and
lovingly eat it. ' 58. AaihBSadguru uttered these words,
a most wonderful sight occurred. The trunk of the tr«e
iq>lit in two before all. 59. The bread was put into th«

S35

BHAKTAVUAYA C!h, LV 59-7t

gap, and at that very moment it became just as before, at
which all of them wondered, their minds becoming absorb*
ed therein. 60. The wise and the revilers who were there
prostrated theinselyes before Ganeshuath and said, There
is no bhakia like you, so God-loving, so knowing and so
pure. 61. Full of pride we troubled you for nothing.
Saying this they went to their homes.

STONES CLAP HANDS

62. One day Ganeshnath was performing a kirtan
in a forest and to listen to it there came the wise,
the learned, the bhakla.t of Vishnu and the thought-
ful. 63. There were also men well versed in the
Vedas and Sfiastias, and pious men of the eighteen
castes bad gathered there to experience the pleasure
arising from the love of the kirtan. 64. Cymbals, vinQs
and drums were sounded. The sky re-echoed with the
shouts of the names of God. 65. Ganeshnath put up
his hands as if they were banners, to motion to
the people to clap their dands. Hear what the wise and
the learned said to him then: 66. 'You are a Bliaradi ( an
order of Oomvis) and of a low caste. We Brahmans belong
to the highest class. At your order we never will clap
our bands. ' 67. On this Ganeshnath replied, ' The palm
tree is very tall but its shade is of no use to anyone.
68. You Brahmans are really the highest and most res-
pectable amongst the eighteen classes, but your hands are
not useful for clapping in a kirtan. 69. Now with a quiet
heart just listen to the kirtan. By your favour, O masters,
stones will clap hands. ' 70. As he who had the ascetic
spirit thus spoke, all witnessed a very wonderful sight.
Suddenly there was an upheaval of the stones on the plain,

71. They fell on each other just like hands and crested a
clapping sound at which the people were wonder-strack

72. They said, ' This wonder is quite new. How did he

336

Gh. LV 72-83 KB»HAV SWAMI ASD A SLEEPY GBOOEB

cause the stones to be fall of life f Ganeshnath's derotion
is without comparison. His maya ( or power over {Uosions >
will not be known even to Indra ( king of the gods ) or to
others. ' 73. Then with a repentant heart the Brahmans
all clapped hands and with this Ganeshnath was satisfied.
74. By this time tbe sun was in the meridian. Auspicious
lights were waved over tbe god. Sweetmeats were served
to the audience and tbe people went hraae. 75. On their
way home the people said among themselves, ' Out of pride
we persecuted him in vain. ' In this way oonvensing with
one another they praised Ganeshnath: 76. ' Ganeshnath
is a loving bhakta of God.' He bad a promise from tbe Lord
of Fandhari and even until the present day there is a fair
at Ujjani and Sarase. 77. Saints, mahants and loving
Vaiahnavas go there and the place is still awake to the
possibilities of wonders occurring there. Thus the
Merciful to tbe lowly for ever increases the reputation of
His bhdktas.

KE8HAV SWAMI & THE SUIEPY GRCKflER'S BLUNDER

78. Now ye pious ones, listen to the life of Eeshav
Swsmi who was very pious and not at all touched by the
mire of sensual objects. 79. Wandering at will about
the country, he once went to Yijapur and on an Ekadashi
day performed a kirtan in the public square. 80. Hearing
the reputation of Keshav Swami, many people came to
listen. Among them there were saints, mahants, many
others who were indifferent to worldly things, Brahmans
well versed in -the Vedas, and tbe learned. 81. There
were men and tromen of the eigliteen castes, tbe inferior,
the higher and the most ignorant castes, and the crowd was
so thick that the bazaar was overflowing. 82. Torches
were lighted and the din of the cymbals and drums was
heard there, Keshav Swami dancing with a loving heart
full of delight in the h'riari. 83. He bad an old Brahman
B. V. II 22 337

BHAXIAVIJAYA Oh. LV 83-94

as hie discipl* to wLom he said, 'Today is a graat
Ehtdadu day and all have obsarred a fast. 84. Therefore
you go to the grocer's and bay some dry ginger and sugar.
When the people are about to disperse, distribute the same
amongst them as a favour.' 85. At this order the Brahman
went quickly to the market to the grocer's shop, but the
grocer was sleeping. 86. Shouting out to him the
Brahman said, 'Give me ginger and sugar. * 'Very
■well, ' s*id the grocer who got up. It was dark in the
shop 87. and when he felt for the ginger, he came across a
bag of bachawig ( gloriosa ssuperba, a poison ) and gave the
Brahman seven seers of it, for (on account of darkness ) he
could not make out bachamg from ginger. 88. The same
amount of sugar was given and the grocer said to the
Brahman, 'My son has gone to market (at some other place),
therefore I cannot come to the kirian. 89. There must be
many men there and this ginger will not suffice, ' Saying
thb he put in just as much more ts his two hands could
contain. 90. His action was like one who gives a bless-
ing which turns to pride; or like bad words for prayer;
or like putting around one's neck a great snake
which is mistaken for a garland of flowers; 91. or
like practising magic in the place of austerities; or
like giving a patient a diseeise instead of medicine;
or instead of clouds, letting fire devour a forest 92.
without the forest knowing; the grocer acted in the
same way. He gave poison instead of ginger. He was
overpowered by the effects of sleep, so he did not know
what he was doing. 93. The buyer also did not know it.
He returned home and with a crusher he broke It into
pieces.

KRISHNA AVERTS DISASTER BY TAEINQ POISON

94. Now &is mishap happened without the know-
ledge of anyone. The Lord of Pandhari knew it,

338

Ch. LV 94-107 KRKHNA DRINKS UP POISOK

however, and said, ' If the listeners eat it, a gieat disaster
will take place. 95. They have already fasted on account
of Ekadashi and if they eat bachanag they will die; and no
one will listen to My Idrtan in futare. 96. No one will
believe the words of my bMktas, and the people will
consider as false My past delightful fame. ' 97. Saying
this the Lord of Pandhari thought to himself, 'I must
prevent such a disaster. * Then he swallowed up the whole
of the poisonous bachanag, 98. and turned the poison to
nectar. The Life of the World acts in a manner whidb
giv^ happiness to His bhaktas, whereby their births and
deaths are destroyed.

A GRATEFUL GROCEE

99. To return to our story. The bhakla Kesihav was
dancing with loving delight in his kirfan and clapping
his hands while singing of the deeds of Hari. 100. The
kirtan went on through the four watches of the night,
lights were waved over the Husband of Bukmini, and
the sweetmeats of bachanag were distributed to alL

101. Some tied it as Hari's favour in the end of their
cloth, but several ate it on the spot and then went home.

102. At sunrise the grocer got up in his shop, and suddenly
he saw before him the sack of bachanag. 103. He said
* A great disaster has occurred. What shall I do ? I B(Ai
bachanag for ginger. 104. Many loving saints, Ood'a
bhaktas, must have come to listen to the kirtan and
must have died, and I am the cause of it. 105. If the
thing is known in the town who will save me ( froin
death ) ? And even after death I shall be thrown into a
bwrible hell. 106. Badas-Z am, I am shut out from
this world and the next. No sinner like myself wilt be
found in all three wmlds. 107. Among animals tiie
donkey and the pig are the two kinds thrt are considered
the lowest, but I am worse tb»n these.' In this w»y the

339

BHAKTAVUAYA Ch. LV 107-121

grooer repented. 108. ' Then wby should I now live ? I
miist drown myself in a welL ' With this determinadon
be left his shop and started off. 109. As he enquired in the
town he learned that none had died. He attentively
listened but he found none weeping. 110. He asked the
people whether they had gone to the Hari-kirlan, and if
they had taken any of tiie sweetmeat favour. 111. They
said, ' We had observed a fast on aooount of Ehadashi,
so we ate the favour of ginger and sugar just there
and came home. ' 112. On that the grocer said to
them, * You had a fast yesterday, so you must be very
hungry now, therefore dine at once. ' 113. They replied,
* We observe religious rules. We are not as anxious for
food as you are, for we hope to be able to fast yet for one
more night' 114. At this answer he went away and in-
quired of others indirectly. Then he went to the cemetery
and looked about. 115. But he saw not a single dead body.
At this the grocer very much wondered and said, ' The
Lord of Pandhari has prevented a disaster and saved
many from it.'

KRISHNA'S IMAGE BECOMES BLACK

116. After his bath Keshav Swami looked at the metal
image of Krishna. It appeared black at which he was
astonished; 117. just as in an eclipse the moon loses its
brightness, in the same way the Husband of Bukmini
looked dark. 118. Seeing this the hhakta Keshav wonder-
ed in his mind and said, ' The image was very bright. How
has it become so intensely black today.' 119. Hearing
his wondaful account of this, men and women rushed
there to see it. In the meantine the grocer came there
and addressed Keshav Swami: 120. ' As I was feeling
for the sack of ginger in the dark at night I happened
to go to the Eack of bachanag. I measured seven seers
of it and gave it to the ma . 121. But that disaster

340

Gh. LV 121-132 KRISHNA BLACK FROM POISON

has been warded off by the Lord of Pandhari, and
all the listeners have been saved. Kow, O Swami,
tdl me how I should atone for it.' 122. Eeshar
Swami heard him and tears of joys stre&med out of his
eyes. His voice was ohoked, and he addressed God thus :
123. ' Victory, victory to Thee, O Mother Vitthal, Merciful
to the lowly. Thou hast today averted a great calamity and
preserved Thy reputation, by Thy favour protecting Thy
servants. 124. The terrible poison of bachanag has affected
Thee but Thou didst save the lives of many by Thy-
self becoming black. 125. By the taking of Thy name,
the deadly poison which was given to Thy bhakta Fralhad
changed to nectar. Then how could a bit of the poisonous
bachanag harm Thee to-day ? 126. Thou art the highest
and the Grod of gods. By singing Thy praises Shiva had
his burning heat cooled. That the poison of bachanag
should harm Thee today is a new thing, O Shri
Vitthal. 127. Thou didst easily trample upon the serpent
EZaliya ( in the Yamuna river ). His poison did not
affect Thee; and that the poison of bachanag should turn
Thee black is a wonder, O Shri Hari. 128. The demoness
Putana with her breasts full of poison nursed Thee. Is
bachanag deadlier than that poison, that Thou hast
become dark? 129. Has nectar suffered death today
or has darkness swallowed the sun, or has the river
Bhagirathi by its own sins become foul by the sins sh«
has washed away? 130. Or has the earth felt the burden
of grass, or has the adamant ( of Indra ) feared a
mountain and run away? Or has the sky been cov>
ered by dust? ' It is just like that 131. Can one im-
agine the round moon to feel the heat, or the ocean of
milk to feel hungry, or the Husband of Parvati to be
harmed by devils ? 132. Or can one imagine that Kuber
(the god of wealth) could be poverty-stricken, or the
word of Brahmadeva be false, or the sky lose its bri^itt*

341

BHAKTAVUAYA Ch. LV 133-145

ness ? 133. O Go'vinda, all the foregoing impossible things
may be possible but Thou canst not be harmed,for in order
to increase the reputation of Thy servants Thou dost rev-
eal Thy sayun form. 134. Thou art without birth and uncon-
quered, O Lord of Pandhari. Thou art the CSontroller even
of Kali (the Dark Age) and Kal ( god of death ). O Lord of
the helpless, kiudly be bright again as before." 135. Hearing
this praise, the Husband of Rukmini was pleased and the
metal image looked bright again. 136. As the people saw this
miracle with their own eyes they very much wondered and
said, 'In the Kali Yuga there is no better means of salvation
than the kirfan. ' 137. The grocer greatly repented and
gave up all his worldly affairs, and in the company of
Keshav Nath he listened to the stories of Hari.

GOMAI THE BRAHMAN WIDOW

138. May the listeners attend to the delightful story
of Oomaiawa, a Brahman widow who started for Pandhar-
pur. 139. She was very weak and very poor. She did not
get sufficient food to eat. She wore worn-out clothes and
begged for grain from house to bouse. 140. She soon reached
Gulsare, where the river Obandrabhaga was in flood. She
felt anxious at heart and said, ' Who will take me to the
other side ? ' 141. On the bright 10th of Ashadh ( July >
the pilgrims fasted. Gomai said to the boatman, ' Please
take me to the other bank. ' 142. There was a very large
number of pilgrims and rich persons paid money to the
boatmen and sat in the ferry boat. 143. As Gomai went
near the boat she was pushed back into the water. Her
clothes became wet and she came out weeping. 144. She
wept loudly, saying, ' Who will take me to the other side
now ? • The boatmen said, ' You old hag, pay us money
«nd we will take you to the other side. ' 145. Gomai said
in r^ly, ' I will give you a handful of flour instead.
Aeoept it quickly and take ma to the other Side of t\9

342

Ch. LV U6-158 KRISHNA HELPS 4 WIDOW

Bhivara { Bhima ) river. 146. I cannot pay you in money.'
In this way she pleaded in various ways with the boatmen
but they had no compassion for her. The men at sacred
plaoes are hard-hearted and evil-minded. 147. All the
pilgrims got to the other side but Gomai remained on this
side. She did not know what to do. Then she began
to weep sitting alone. 148. Said she, ' I s'uall not see the
Husband of Rukmini. In vain did I comp so far. The
men at sacred places are very wicked. Their hearts will
never melt. '

KRISHNA HELPS AS A BRAHMAN

149. Seeing her state, the Lord of Pandhari became a
boatman and went to her quickly. He the Helper of the
lowly, had a raft of pumpkin& 150. Shri Hari went near
Gk>mai and said to her, ' Old lady, if you want to go to the
other side of the river, get up quickly. ' 151. She said,
'Bapa ( father), I am poor, I have no money to pay you. So
if you accept a handful of flour and take me to the other
side I will come. ' 152. On this the ReoliAer on the
serpent Shesha said, 'I do not take anything from anyone.
I take the wretched to the other side. 153. Just for this
reason, I have been staying a long time in Pandbarpur. '
As he said this, Gk>mai was very pleased at heart. 154.
She said, 'O boatman, hear what I say. The night has
advanced three hoars. I have no other clothes to wear. '
155. On this the Lord of Pandhari said, ' I will not let
anything of yours get wet, not even your hands and feet.
I will take you on my shoulders, and take you to the
other side. ' 156. Saying this, the Merciful to the lowly
lifted up Gomai and in a moment's time took her (o the
other side of the river. 157. Gomai asked the boatman,
' How is it that your body has not got wet ? It is indeed
very wonderful that you brought me to the other bank of
the river ( without getting wet yourself ) ! ' 158. On this

343

BHAKTAVUAYA Oh. LV 158-171

Chaktapani (Krishna) said, 'I am not an ignorant boatman.
I take my &AaA:fa« quite dry to the other side of the ocean
of worldly affaira* 159. Gomai then said, 'You have laid
me under an obligation; therefore take this handful of flour
and tie it in your doth.' 160. God replied, ' I do not take
anything from anyone. Make cakes of it on the twelfth
day and give them to the Brahmans.' 161. Saying this
the Life of the world disappeared in a moment and the old
woman went to the main door of the temple and bad a
vision of Qod.

KRISHNA AND RUKMINI DINE WITH GOMAI

162. On the Ekadaahi day she listened to the kirtan,
bathed in the Ohandrabhaga, and sat on the sandy bed
with the flour tied in a oloth. 163. She said, ' Today is a
festival, the twelfth day of the fortnight. I should like
to give dry provisions of food to a Brahman, but I hare no
pulse or salt. 164. If I see a Brahman, I shall speak humbly
to him and say, " Kindly accept this handful of flour." '
165. But no Brahman came near her. Every one said,
* Right at the beginning I had the ominous sight of this
widow, so now there is no possibility of obtaining a
patron in her. 166. For who is going to accept only flour
without coarse sugar, rice and ghee?' Saying this to
himself, no Brahman came near her. 167. Qomai said,
' O Lord of Pandhari, what shall I do now ? If I am not
able to feed a Brahman on the twelfth day I will not eat
food.' 168. Seeing her Arm devotion the Lord of f andhari,
the Qod of gods, as an old Brahman went to her. 169. He
said to Qomai, 'Today is the festival of the twelfth day; I
am a ppor Brahman and have come to you. 170. If you
have at leJEkst flour enough for one cake, give it to me with
good devotion.' As Shri Hari thus spoke the old woman was
greatly delighted at heart. 171. The noble Brahman more-
over said, 'I have no place to lodge in. I stay in the templ«

344

Oh. LV 171-184 A WIDOW'S two quests

and I am very hungry. 172. If you bake the cakes for me
here, I will eat them just here with delight.' As the L<Hrd of
Pandhari thus spoke Qomaiwas joyful at heart. 173. Then
she ooUected some cowdung oakes, bathed and baked the
cakes and Pandurang with great liking and love began
quiokly to eat. 174. Just then Mother Bukmini as an old
woman appeared there and said, ' 0 ChtUcrapani (Krishna),
you oame here by yourself to dine without my knowledge. *
175. Then the Brahman said to Gomai, ' Now feed the
■8utxi8tm( a woman enjoying the happy state of wifehood ).
You are very luoky. Without any trouble you reap the
1>eneSt of dining a couple.' 176. There was flour enough for
only two oakes but it increased in quantity and Bukmini
and the Lord of Pandhari dined with Gomai. 177. Having
taken a leaf of ItUsi for cleansing the mouth, the Merciful
to the lowly disappeared. Listen to another narrative
which is most interesting, O loring and pious ones.

LATTBSHAH A MUHAMMADAN BHAKTA

178. Latibshah was a Muhammadan, a very pious
Vai^rwma who listened to the reading of the Qiia and the
BhaguxU, and sang the praises of Shri Bama day and night.
179. He gave up his own Muhammadan religion and took
an intense liking for kirlans. With limitless love he perform-
ed his daily worship. 180. Then all the Muhammadans
reported to the king that Latibshah worshipped Shri Bama
day and night. 181. The Muhammadan king was vary
thoughtless and sent men to loot the cottage of Latibshah
and utterly destroy it at once. 182. Immediately at the
king's command all his ofBcers went to the oottage but
at the sight of him they all gained peace and happiness
of heart. 183. They heartily repented and said, * We will
no more serve- the king. We will stay just here, listen to
the Bkagavadgita, and stay here for ever.' 184. The king
was very much artonished at heart and said, ' No one has

345

BH.I.KTAVUAYA Oh. LV 184-196

come baok. Therefore let me go in person to persecute
him. ' 185. Latibshah mentally understood that the king
was oomin({ to persecute him and he therefore took out the
book of the Bhagwat, and sat reading it near the altar of
the tulsi plant.

186. Latibshah was surrounded by loving and pious
men who were listening to his reading with love. In the
meantime the Muhammadan king hastened and sat down.
187. As he looked round he found the place scrupulously
clean. Bight in the middle was the tulai altar and
around it were many fragrant flowering bushes which
filled the place with their perfume. 188. The walls
were covered with mortar and were very smooth and
pictures were beautifully drawn on them. On them
were the pictures of the ten principal avatars of Vishnu.

189. There were also pictures of sacred rivers and
towns, and Kailas ( Shiva's heaven }, and Vaikunih
( Vishnu's heaven ). The drawings were in fast colours.

190. The Muhammadan flew into a rage as he saw this
lovely place. Then he commenced his persecution.

A MUHAMMADAN KING'S PENITENCE

191. The painter had drawn the pictures of Badhika
and Krishna at Vrindavan. Badha had in her hand a
Vida ( rolled betelnut leaves ) and she was in the act of
putting it into the mouth of Krishna. 192. The king asked
Latibshah angrily, ' Who are these two in the picture ?
T«1I me quickly.' 193. Latibshah replied, ' They are
Badhika and Krishna.' ' What is that in her hand ? ' the
king asked him, 194. The Vishnu-bAaA^a told him that Badha
was offering a Vida to Krishna. At this answer the
Muhammadan was greatly enraged at heart. 195. Said he,
* If Badhika is offering a Vida to him. why does not your
Krishne eat it ? ' At this question the loving bhakta got
up. 196. He joined both his hands palm to palm and began

S46

Ch. LV 196-204 LATIBSHAH'S PRAYER ANSWERED

to plead with Krishna. *OThcu, the Advocate of Thy
bhaktaa and Enchanter of the world, hear my humble
request. 197. With Vida in her hand here is Radhika
standing devotedly, then 0 Hrishikeshi ( the Lord of the
heart ) please take it into Thy mouth.* 198. The God of
gods was pleased by the loving devotion of His bhakta and
through His mai/a worked a great wonder. 199. The picture
of Krishna drawn on the wall opened its mouth at once and
Badhika at the same time put the Vida into its month.
;200. The evidence left there was that the green colour of
the Vida which was noticed In Radhika's hand suddenly
faded away. 201. As the king witnessed this marvel
he bowed to Latlbahah and said, ' Blessed is your pure
worship, I vexed you for nothing.* 202. Saying this
the king returned to his palace. Through pride of His
bhakfa, Shripati assumed a form. 203. The lotus-eyed One
has bhaktas without end. His stories are without end.
His axatars are without end. Mahipati is His suppliant
and sings of His deeds.

204. Svxtsti ( Peace ) ! This book is the Shri BhaMivijaya.
In listening to it the Lord of the world will be pleased.
May the pioua and loving bhaktas listen to it with love.
This is the fifty-fifth delightful chapter.

34T

CHAPTER LVI

SANTOBA POWAR : NILOBA : UDDHAVA

CHIDGHAN

Obeisance to Shri Ganeah. Obeiaance to the

Lord of the lowly.

GOD'S LOVE

1. Victory to Thee, the Inhabitant of Vaikunth, th«
Attracter of the mind, the Husband of the Daughter of the
Ocean ( Lakshnii ), the Imperishable, the Wish-tree, the
best being, 0 Pandurang. 2. O Krishna, Vishnu, and
the Supporter of all beings, the Mine of mercy, O God of
gods, Thou art the only Treasure of one's happiness.
3. Thou art the Help of the helpless and generous to the
unlucky. When the evil-minded persecute Thy bhaJdas,
Thou comest in person to advocate their cause. 4. Thou
art the Friend of the friendless. Thou dost follow those
who are free from desires. Thou givest an uninterrupted
love for Thy worship and destroyest the earthly ties of thy
servant. 5. Thou art the Lord of the helpless and the
honoured Guest of the lowly. Thou dost grant assurance
to the helpless. O Life of the world, I am dull of in-
tellect, therefore help me to compose the book.

6. At the conclusion of the preceding chapter, as the
king began to persecute Latibshah, the pictures on the
walls became endowed with life on account of the loving
devotion ( of Laiisbshah ).

SANTOBA POWAR'S RENUNCIATION

7. Now listen with respect to the story of Santoba
Powar who was the noblest of the Vaiahnavaa and the
great pillar of asc^ics. 8. At his house there were
horses, elephants, and fortune. He was honoured by

348

Ch. LVI 8-21 SANTOBA'B BBNUNOIATIOB

the king. As he onoe listened to the kirian. of Tukaram,
xepentance arose in his heart. 9. Said he, ' The
worldly life is unsubstantial and illusory. The human
body is perishable. Then why should I waste my
life for nothing?' 10. Under his command there was
an army which he sent for, paid off and dismissed.
11. Then he sent for the Brahmans and had them take
away all his fortune and distributed among them his
horsM, elephants and chariots. 12. He put on a scanty
and torn cloth, and being free from hindrances be gave
himself up to the repetition of God's names. 13. He was
the inhabitant of Banjangaon Sandas and as soon as the
ascetic spirit was established in him, he danced in
the kirtan without any sense of sbame. 14. He sat on an
island, in a wood situated at the junction of the Mula,
Hutha, and Bbimsrathi; just as a parrot as soon as it is
free from a cage flies away and sits in a tree; 15. or as a
bee falls into temptation ( for honey ) and is shut up in a
lotuit-flower, but after a time it makes a determined e£fort
and comes out full of repentance for having yielded; 16.
or like an old serpent which after leaving its skin looks
bright again ; in the same way did Santoba feel as he gave
up all attachment to his worldly life.

17. This news became known in the towa The people
wondered and his mother wept out of affection and ex-
claimed, ' How unfortunate ! 18. My son dismissed his
army, and distributed his fortune, and has now become
unconscious of his body 1 Our ancestral reputation will
suffer and the evil-minded will laugh at ue.' 19. She then
put ornaments on her daughter-in-law and seating her in
a palanquin said, ' When he sees bis young wife he will
return to his domestic life. 20. In the temple of Shiva on
the island, Santaji sat alone in meditation when his wife
suddenly appeared there in a palanquin. 21. He opened

349

BHAKTAVUAYA Ch. LVI 21-34

his eyes and asked her, ' Why have you come here ? Go
back at once without saying a word. ' 2t. The wife
•nawered, ' I cannot be separated far from you. If the
water animals leave the ocean they have no other course.
23. It is useless to try and separate the bark from the
tree, or the splendour from gold. 24. In the same way
if one leaves his faithful wife what course on earth
is open to her?' As Santoba heard his wife he said,
25. ' You see that my condition is one of being indifferent
to all worldly things. You have many garments and or-
naments and therefore I feel ashamed to call you my
wife. 26. If you like to harden your heart against them,
then give away your garments and jewellery to the beggars;
or get up at once, and go straight home. '

SANTOBA'S REPENTANT WIFE

27. As the wife listened to her husband she rex>ented
of the way she was living and cast away her garments
and jewellery. 28. The beautiful garments which she had
on her she threw away on the trees. By this action of
hers the goddess of rags was pleased. 29. Santaji had a
dhotar (a male's garment) and half of it he gave to her. Now
both of them were indifferent to worldly things and sat
there meditating God. 30. He now felt so hungry that
he was overcome by hunger. Then he said to his wife,
' Go into the town to beg for food. 31. In Pargaon of
Salomalo we have many relatives, but now give up all
sense of shame, and go there at once. 32. If the people
address you kindly, do not say anything in reply. If any-
one gives you a whole loaf do not accept it. ' 33. ' Of
course, my lord, ' replied the faithful wife who started to
go. Giving up all sense of public shame and aifeetiort
she entered the town of Pargaon. 34. As she begged from
door to door the men and women said, * Asceticism has
become fixed in you on account of your good deeds ia

350

Ch. LVI 34-49 SANTOBA'S WIFE'S ASCETICISM

your former births.' 35, As she went from one house to
another she uttered the words, 'Hari Vitthal 1' If alms were
not given her immediately she went onward at once.

36. On one occasion she went to the house of her
sister-in-law and shouted the words 'Hari Vitthal '
at the door. 37. Santaji's sister lived there and she came
running out.' Putting her hands around her neok sh©
said affectionately, 38. ' Sister, you are very refined
and very beautiful. I do not understand why God is aagry
with you so suddenly ? 39. You were in the habit of sit-
ting in a palanquin; the pebbles must now be paining your
feet as you walk. You have cast away bright ornaments
and have accepted indifference to worldly things. 40. Leav-
ing aside gold-bordered garments you are now wearing
tatters. You have given up eating the dainty foods of
your house and go begging dry fo(>H.' 41. Then she
brought out two cakes mixed with coarse sugar and ghee
and insistently put them into her bag at ouce. 42. Seeing
the food Santaji's wife said, ' Why do you give eo muoh
food ? If the Lord of my life knows it he will be angry
with me.' 43. The sister with a choked voice said, ' My
dear, I give this out of affection. So go to your cottage
and both of you eat it.' 44. Because she bound her by an
oath her brother's wife returned. Coming to the island
(she) requested her husband, 'Now dine, my lord.' 45. She
laid before him the bag which contained the food obtained
by begging. He could see there all the cakes. 4-3. When
he who was ascetic in spirit saw this he enquired of his.
wife the reason of so much food and she explained every-
thing to him. 47. With repentance he said to his wife,
' Qo back to Pargaon and return the food to whom it belongs.
48. If you do not obey me, I will never dine.' Seeiag her
husband's resolve she returned there, 49. and related to
her eietcr-in-law what had happened. As soon as sb*

351

BHAKTAVIJAYA Ch. LVI 49-62

leached the Bhivra river, the sun had set and darkness bad
filled the sky.

SANTOBA'S REFUSAL OF ALL FOOD

50. At the source of the river it had rained very
heavily and the ^iver was suddenly in flood. She was
anxious at heart and did not know what to do. 51. 'The
one who is my God, or Guru, or husband, is far away on
the other side of the river. I have lost my family life.
Fate is, indeed, insurmountable and mighty. 52. If one has
not good deeds in her store she is not able to serve
hfer husband. Now, O Keshav, rush to my help, and
favour me. ' In this way she pleaded with God. 53. The
Lord of Pandhari seeing her trouble, rushed there at once
and the Lord of the lowly as a boatman addressed her thus:
54. ' You are sitting here in anxiety, while on the other
side is Santoba Powar. If you want to go there, I will
take you across the river.' 55. Santoba's wife said to the
boatman, ' Consider me as your sister and take me at once
to the other side of the river. ' 56. As she said this, Shri
Hari seated her on His shoulders and in tlie twinkling of
an eye took her across. 57. From a distance the Lord of
Pandhari pointed out Santoba to her and the Husband of
Bukmini disappeared just there. 58. When she went to
her husband she related everything to him and He said,
' You met with the Lord of Vaikunth ( Vishnu's heaven ).
Why is He then trying me to the uttermost ? 59. If I do
not see Shri Hari I bave resolved not to eat food, O my
wife. * 60. Now in Pargaon there was a grocer who was
a pious bhokia of God and the Lord of Pandhari gave
him an order the next day in his dream as follows. 61. 'Cook
dainty foods in your house and feed Santoba. Because
you possess good deeds I have shown Myself to you. '
62. As the grocer saw this wonderful dream he at once
got up and had dainty dishes prepared in his house, and he

352

Ch, LVI 62-76 A VEXATIOUS HDBBAHD

took them to Santoba. 63. Telling him everything that bad
happened he said, ' The Lord of Pandhari has oommanded.
so therefore please dine. * Saying this he fell at his feet,
61. The bhakfa Santoba then said, ' You saw the Husband
of Rukmini. What sins do I possess that He is trying me
to the uttermost ? 65. For until I have a sight of Shri
Hari I will never eat food. * Saeing this was his resolve
the grocer went away. 66. They say th^t in the Kali Yuga
life depends upon food but SantobVs resolve was very
strange. Knowing his heart the Husband of Bukminigave
him a direct manifestation.

A VEXATIOUS BEAHMAN HUSBAND OF RANJANOAON

67. After this, Santoba every day went to Ranjangaon
to beg. Here there lived an impious Brahman who was al-
ways cross with his wife. 68. He was most provokin < and
quarrelled with his wife constantly. If the wife said any-
thing to oppose him he frightened her by saying, 69. ' I
shall become a Bairagi ( an assetio ) like Santoba Powar,
and when I give up ray family affairg you will be in a
sad plight.* 70. He said this boastfully and then his
wife remained silent; just as an acrobat flourishes a weapon
without bodily braveness; 71, or as a barren wocnan das-
cribes her longings without being pregnant; or as tlia
shadow and roar of the clouds in the sky are in vain witht
out rain; 72. or just as eunuchs assume artiSclM breasts;
or just as an actor acts as a king without an u nbrella and
a throne; 73. in the same manner, those who talk about
asceticism and peace, without possessing those, belong
neither to the family life nor to the spiritual life. 74. That
Brahman was always frightening his wife, so the poor thing
felt anxious and kept silent. 75. One day the bhakta
Santoba came to her house to beg and she related to him
in detail everything about her husband. 7tf. 'O Swami,
my husband says that he will become crazy like you.
B.V.II23 353

BHAKTAVUAYA Ch. LVI 76-89

If yon will give me some BUggestion I will follow it out. '
77, The Vishnu bhikta replied to her, ' If after this he
quarrels w ith you, bt him act as he pleases and send him to
me. 78. I will give him a piece of advice and send him
back to you. Afterwards he will become as manageable
as a monkey which is taken from house to house by its
«/«ms/» ( mimkeyman ). ' 79. * Very well, ' said the
Brahman woman as she bowed to him. Santoba accepted
the alms and returned to his Ashram. 80. In a moment's
time hc-r husband returned home and said, * Why are you
late in cooking ? I am vury hungry. 81. I will give up
my family life and become like Suntoba and go wherever
1 like. ' When he began to quarrel in this way, 82. the
wife replied, ' Then why do you delay ? Become like
him ait once. '

bantob.^'s mantra for an irritable husband

83. Hearing bis wife's reply the Brahman began to
think, ' Why should I now live ?' and he flew into a rage.
84. He then took bis clothes and a pot and at once went on
to the island and said to Santoba, ' I have given up my
family life and have come to you, 85. Now I am like you,
to be sure. I will never give up your company. Now favour
me ( with your mystic manira ) and show me the way to
spiritual riches. ' 86. The Yishnu-bfuikfu said, ' Surely
1 am fortunate tohave your company without any effort.
I do not see any a<»cetio so indifferent to worldly thing*
Bs you are in the three worlds. 87. Now take this gourd
and fetch me water. Leave your turban and other clothea
here, for there are thieves on the watch.' 88. 'Very
well ' said the Brahman who at once went to the bank <rf
the river, feeling very much troubled by hunger. 89. As
soon as he had turned bis back, Santoba tore to pieces
the clothes the Brahman had been wearing and threw
tlianonthe bushes; he also hurled the man's pot into

354

Gb. liVI 89-103 SAifTOBA CURBS AN ANORY HUSBAKD

the deep part of the river. Then the Brahman returned.
90. Santoba said to him, ' Wear a string and a olout
around your loins.' So the Brahman with a sense of shame
put away his dhotar. 91. Then he wore a clout and said to
the bhakta of Vishnu, ' I feel so hungry. My life is in my
throat.' 92. He plucked some wild fruits and began to eat
with his wife. The Brahman said, ' This is very bitter.
I don't like it. ' 93. Santoba said in answer, ' As yoa
have oome to me so willingly, why should you care so
much how things taste ? 94. Well, I will give you some-
thing cool and will satisfy your hunger.' As he beard
this reply of Santoba he was very much comforted.
93. Then he plucked some leaves of the bitter nimb and
began to eat. The Brahman said to himself, ' My fate is
not favourable to me. 96. I was quite happy in my house,
even when eating coarse food. But I bad afoolisLi idea and
I left my home.' 97. He wept silently and said, 'What
plan shall I now adopt ? I feel the cold intensely, and
am worn out with hunger. '

THE REPENTANT HUSBAND RETURNS TO HIS WIPE

98. Santoba could see the condition of his heart and
80 he asked him, ' Why were you regardless of your home
and why have you come here ?' 99. '1 he Brahman replied,
' My fortune has taken an evil turn. I quarrelled with
my wife for nothing. Thereby I felt sad at heart and
came to you. 100. But your company is very hard. Yon
tore away my clothes. Now if I intend to go home, shame
overcomes me. 101. If I go at night, my wife will not
let me in. She will say, " Who is this goscwi (a mendicant)
in a clout?"' 102, The Vishnu-6AaA/a answered, ' Yon
always said to your wife, " I will become indiffdrent to
worldly things like Santoba and go into a forest." 103. Now
vow by God that from to-day you will not say so agsla
Then I will take you to your house without anyoneV

355

BHAKTAVUAYA Ch. LVI 103-llS

knowI<»dg«. ' 104. The Brahman at onoe clasped Santoba's
feet and said, ' If I quarrel again with my wife, may my
tongue wither. I say this with Ood as my Witness. '
105. At night the IhaMa Santoba went to the Brahman's
house and said to the latter's wife privately, 106. ' I
hare given your husband my mantra ( advice ) and now
I consign him to your care. I will send him presently,
therefore do not quarrel with him now. 107. He will
come here in a clout, therefore you give him a new cloth
to wear. * Hearing this her heart was comforted. 108.
Having advised the man's wife in that way he returned
and told the Brahman to go safely home. 109. ' Mind, if
you again quarrel with your wife, you will not find so
harsh a person as myself to deal with. ' The man placed
his head at Santoba's feet and started homeward at once.
110. For fear of being seen be entered the town at night in
the dark. Said be, ' If the Brahmans see me, they will
excommunicate me. ' 111. Therefore he entered his house
quickly and tremblingly, and from that time he never
again quarrelled with bis wife.

SANTOBA AS A PANDHARPUR PILGRIM

112. After this event Santoba started for Pandhari
as a pilgrim in the month of Ashadh ( July ). He was as
delighted as a girl is when she visits her mother's home.
113. In the same way the Vaishnava hhakla went on sing-
ing and dancing full of love and two thousand pilgrims
toined him on tbe way. 114. On the tenth bright ( night)
of Ashadh the Warhxri (pilgrims) arrived at Narsinhapura
where there is the junction of the Nira and Bhivra (Bhima).
115. It was the month of Ashadh, the rainy season, and
the river was in high flood, its bed overflowing with water.
Seeing this all became anxious. 116. They said, 'If we
are not able to cross the river to-day we shall not be able
to reach Pandharpur tomorrow. It seems the Husband of

35fi

Oh. LVI 116-131 8ANTOBA AS A PILGRIM

Bukmini will not let us have the vision of him on the
Ekadaahi day.' 117. While they were talking in this waj
they reached the bank of the river and said, *If there were
at least one boat, we would all go over to the other bank
of the river.' 118. At this the bhakta Ssntoba thought to
himself, ' If we care for our body how shall we be able to
see Bhagwant ( God ) ?' 119. Therefore, having decided ill
bis heart that Shri Hari ( God ) is both the Saviour and
also the Killer, he went into the water at once and walked
on. 120. A VIshnu-6AaA/a is devoted and loving and
water cannot drown blm. The water reached to his calves
only. 121. Santoba took his Vina in his hand and began
to sing the praises of God and be was able to cross the
river at once. 122. When the other pilgrims saw this
wonder they began to say, 'How are you going alone to
the other side of the river and leaving us all here?
133. Believing you to be the image of God Himself we
came in your company. But fate destines it otherwise,
for we have not the good fortune ( to go io the other side X
124. We had heard of your incomparable reputation and
thus intended to go to Pandharpur iu your company. Now
we will all go back.' 125. Hearing the pilgrims' statement
he stood in the water and put up his hands. Listen to
what he said! 126. 'O men and women of all castes, even the
quadrupeds, the great and the small, do not ponder,but follow
me at once. 127. Entertain no fear at heart, for the Lord of
Fandhari will save you. ' At this assurance all were com-
forted. 128. They said to one another, 'Because Siutoba is
going to Fandhari he found the water knee deep only. Let
us follow him. ' 129. They put their loads on their horses
tind all the pilgrims got up in a moment and went one
after the other until they rsached the river. 130. Seeing
this the Lord of Fandhari thought to Himself, ' The river
is in flood and all will be drowned. 131. Santoba repeals
My names, therefore he could gat across, but all are nob

357

BHAKTAVUAYA Ch. LVI 131-143

like bfeQ. They will not float like wood but will sink like
stonev. 132. If I do not rash to their help My bhakia'a
promiw will be fskifled. And if the pilgrims are drowned
who will come to visit Me? 133 The wise will then
oonsider the words of past saints as false. * Hear what the
Life of the world did after saying tbis !

GOD AS A TORTOISE CARRIES PILGRIMS
ACROSS A RIVER

134. The God of gods, by Whose help all beings in the
universe live, became a tortoise in order to take all the
pilgrims on His back over to the other bank. 135. The
bed of the river was very wide, therefore the Husband of
Hukmini became as large as that. The Lord of tbe world
evades the disasters of His bhaktas in various ways.

136. The Lord of the world is revered by Brahmadev and
others and Shiva contemplates Him at heart. He carried
the pilgrims on His back. This to me is most wonderfuL

137. Well, all the men and women, the small and the
great of all the eighteen castes, loudly shouted the names
of God and walked all together. 138. The Vaishnava
bhaklaa loaded their horses and bullocks and shouted loudly
the names of God and went into tbe water. 139. They
found the water only knee deep, at which all wondered and
aaid, * We were detaiaed for nothing. * 140. Some clapped
their hands saying, ' Blessed is the company of saints.
Then with peaceful hearts they arrived on the other bank
of the river. 141. But they did not know that it was God
Himself who had saved them in the form of a tortoise.
By the wonderful maya (of God) all beings are enveloped in
an illusion of ignorance.

142. Then the Fois/inataa MaA^a with tbe other pilgrims
leachedPandharpur, bathed in tbe Chandrabhaga river, and
performed a kirtan with love. 143. All went to the main
door, prostrated themselves before God and embraced Him,

358

Oh. LVI 143-156 »ir.0B4'8 DAUaHTERS WBDDIKO

&nd with sincere devotion bowed to His feet. 141. Santobs
said, '0 Siiri Hari, Thou dost protect Ttiy bhak a<t iu various
ways. In praising Thee the tongue of the serpent Shssha
became weary. 145. O God, Thou didst tvke the form oi a
tortoise and didst save the ignorant on Thy l)ack. Now
give me a refuge at Thy feet. * In this way Santoba
pleaded with God. 146. At this the Merciful to the lowly
smiled and said, ' You are My loving bluikla. Remain with
me for ever. '

NILOBA. AND HIS DAUaHTEB'S WKDDINQ

147. There is anotber very interesting story. May
the fortunate listeners pay attention to it with r. verenc.
148. O pious ones, listen to the sweet life of him ( Nibba)
to whom Tukaram, bestowing a great favour, j<ave the my-
stic maTi/ra in a dream. 149. Niloba did not know what
public honour and hypocrisy were. He performed the kiriaa
of Hari with devotion. He ustd to describe the lives of
saints by quoting the words of the ancient saints. 150.
He bad children and other relatives. Even th^n he was
far away from egoism. He accepted what was given him
without begging, and with what he received he was hospit-
able to guests who came to him. 151. One day be
planned the wedding of his daughter- 'RU rtlatives were
impious and hypocrites, and at hi^ house there were no
provisions of food, and so forth. 152. His wile said to him,
• You are indifferent to worldly things. In the end the
evil-minded will make fun of us; so I think. ' 153. The
Life of the world knew this and assuming the form of a
old Brahman he wore a torn cloth and came to their
house. ^ 154 He bad a scarf on his shoulder at the end
of which some small provisions of food were tied. In
this way he went to Niloba and said, 155. ' I am a poor
and weak Brahman. I have some provisions of food on
me. Take them and give roe a dinner.' 156. Niloba

359

BHAKTAVUAYA Cb. LVI 156-168

bowed to the B-ahmati and said, ' Tour provisions are
not needed. Now at dinner-time make an o&ring of
food to Qod and dine just here.* 157. On this Shri Hari
esid, * I long to eat a stuffed cake, for I like sweet food.
Therefore gbt the oooking ready at once and give me a
meal to my heart's oontsnt.' 158. Niloba told his wife,
' Keep aside the provisions of the Brahman. Cook the
food at once and feed the Brahman.* 159. 'By all meansj *
she said nnd took the provisions in her garment. She added,
* These provisions are too poanty; then how will you get
full satisfaction?* 160. On this the Husband of Rukmini
said, 'You put this in the provisions of the wedding, and
take your own provisions and quickly satisfy my hunger.
161. If ycu do not accept my provisions I will not dine
at all. ' On this the loving bhnkfa said to his wife,
162 ' Whut difficulty can there be in feeding one
Brahman? Now quickly do the cooking and .satisfy the
Brahman." 163. Then the Husband of Rukmini said,
' Cooking will take a long time. Therefore I will eat with
love juht what is ready. ' 164. Then the Pervader of the
world dintd with His bhakta and at night whilo He was
sitting quietly He said to Nilob* Bowa, 165. ' Tomorrow
is the w dding of your daughter. In your house there
is no Brahman to fetch water, therefore if you keep Me ( to
do the woik) 1 shall be able to prepare dainty foods. 166.
Just for the love of God, I will fetch water. ' ' Very well,'
said Niloba who fell at His feet. 167. The next morn-
ing Vanamali ( Krishna ) got up quickly and without the
knowledge of anyone performed the sweeping, also
sprinkling the ground with water. 168. In the meantime
the father of the bridegroom arrived with five hundred
men as his wedding party. The bridagroom was honoured
at the boundary o' the town and then all bis party went
to lodge in a house assigned to them.

360

CSl. LVI 169-180 WHEN aOD PEOVIDKS

WHEN GOD PROVIDES NOTHING 18 LACKING

169. Because the Life of the world was the Provider there
was no lack of provisions. Who will have to remain fasting
under the shade of a wish-tree ? 170. If the sun comes as
a guest to one's house there will be no lack of light. If the
river Ganges itself sits in a pot of water there will be no
lack of water. 171. If clouds themselves do the sprinkling
of water how can there be a dry place left? If Oajavadana
( Ganpati ) gives a lesson how will the pupil remain dull ?

172. The palmist cannot find any defects in the signs of
one's personal beauty when the Creator Himself has created
it ? When Sarasvati ( goddess of learning ) does the writ-
ing herself what possibility of a mistake can there be ?

173. In the same manner, since Hrislikeshi ( The Lord of
the heart ) personally came to the wedding, bow could the
provisiors fall short ? He took the sling on His shoulders
and broujrht water. 174. The provisions of the Brahman
were put in with the household provisions and thereby
these increased to abundance. Five hundred -men dined
regularly but even then they were not lacking. 175. Even
in the hurry of other work, He quickly gave the provis-
ions. He removed the plates after dinner without any
delay and swept the yard clean. 176. If any of the diners
lacked anything, the Life of the world at once served it to
him. He joined His bands and requested the p.'\rty of the
bridegroom to dine quietly. 177. Niloba wondered in his
mind and said, 'This Brahman is a very good man. The
ceremony has passed off successfully. He lets nothing be
lacking'. 178. Then the loving bhukia said, 'You were very
useful to me in the wedding. Kindly tell me your name.*
179. On this the Life of the world said, ' Vithoba is my
name. I ate to my content sweet food in your house for
four days of the wedding. ' 180. Niloba said to himself,
* I am not able to repay his kindness. But I think I should

361

BHAKTAVUAYA Oh. LVI 180-191

cordially give him a oloth at the time of his going. ' 181.
Well, Shri Hari lived ia bis house for five days as a Brah-
oian and personally laboured in the hoiisa of His bhakta.
182. On the sixth day after seeing the wedding party off,
Niloba returned home and Hrishikeski ( the Lord of the
heart ) accompanied him.

183. In the presence of all, the Brahman went into the
god-room ( I e. the room containing the idol-shrine) and in
a moment's time disappaared. Niloba said, ' I will call
Vithoba now. * 184. With a new gold-bordered scarf in
his band be called to Yithoba in order to put it on him (as
a marriage gift and thanksgiving ), but the lotus-eyed One
oould nowhere be seen. 185. At once he understood in
his mind what it was and said, ' I put to trouble the Lord
of Pandhari. May fire burn up my attachment to family
life. To-day I have done a very wrong thing. ' 185.
Then the Husband of Rukmini appeared to him in a dream
and placed His hand on Niloba's head saying, ' I will
for ever remain with you with My hands on My hips.*
187. For his love of him, Shri Hari is still at Pimpalner.
On the second day of the dark half of the month of
Phalgun ( March ) there is a great and clamorous festival.
THE STORY OF UDDHA.VA CHIDGHAN

188. There is another most interesting narrative of
Uddhava Ghidghan, an inhabitant of Dharur. He went
from country to country lovingly performing /drfans.
IHi, As the result of his experience he had com-
posed many interesting poems in which his audience,
consisting of loving, unworldly and pious bhaklas, were
absorbed. 190. By chance he happened to go to Bedar on
the first day of the bright half cf Chaitra ( April ) and
performed a kirtan in the town that day with great edat,
191. Many wise and learned men and the pious bhaktas
of other castes full of lovellsteaed to bis kirtan and their

362

Ol LVl 191-203 UDDHAVA CHIDGHAH

mivclB were absorbed in it. 192. The people intended to
hold his kirtans in succession, but Uddhava said to them,
' I have to go back quickly to Dbarur for tbe festival of
Shri Ram Jayanti (the festival of Rama's birth). ' 193. Ths
people requested him to perform that same Ramatiavami
festival just there, and considering their intention be
acquiesced. 194. Then a capacious house was found and
a canopy was erected, and in it a chair of state was
prepared in which the Lord of Ayodhya ( Rama ) was
seated. 195. He invited Vaiahvava performers of kirtans
and had kirtans performed. Brahmans were fed with
various kinds of daintily cooked foods. 196. On one
occasion the noble Vaiahnavas were going in a procession
in bands of singers with banners in their hands. In front
of them musical instruments were sounded; and thus
there was a great and delightful scene. 197. The Haridases
( leading singers ) went on singing with love near to a
mosque where some Mubammadans were sitting at ease.
Evil-minded as they were they said between themselves.
198. ' Uddhava ChidRhan invites many Harifiasea, and has
started a great heathenish nuisance; we will disgrace
them by throwing dirt and dung on them. * 199. In those
days the Muhammadans were very powerful and none
cared to see what was just or what was unjust. Five
hundred sly and arrosant Muhammadans of the town
were sitting thort:. 200. The Haruiasea went on singing
and dancing and the musical instruments were sounded
in front of them. In this way the procession arrived
before the mos^que.

MUHAMMADANS BEAT VAISHNAVA BHAKTA8

201. The mischievous Muhammadans at once rushed
at them and threw cowdung and earth on the Vaisbnavtis.
They snatched the banners from their hands and beat
them soundly. 202. They broke the strings of the tsnos

363

BHAKTAVIJAYA Oh. LVI 202-21S

and broke the mridang ( drum }. All fell in confusion, and
the Haridaaes returned homeward. 203. The disciples
of Uddhav Chidghan at once reported the sad event
to him. As he heard it he felt very sad at heart;
204. as a bit of salt falls in milk, and it is spoiled;
or as the cook feels restless when a dog touches the cooked
food; 205. or as the mother of the bridegroom is sad at
heart when the light is put out by a moth ( a bad omen )
while the bride and bridegroom are dining; in the same
way he felt sad; 206. or as when a hungry person puts a
mouthful of food into his mouth and at the same time a
fly goes in with it; in the same manner when the Muham-
madans disgraced the Haridases, Uddhava Chidghan felt.

207. Then he went near the state chair of the image and
said 'Victory, victory to Thee, O Raghunath. If Thou didst
not like this, then where was the necessity of so much ado?

208. Thou art the Soul of the universe and the Husband
ofJanaki. Thou dwellest in the hearts of all, then why
should I lament for nothing ? The saints have been dis-
honoured. ' 209. Then he lifted the image of Raghunath
and kept it in the god-room. He destroyed the state
chair and pulled down the canopy. 210. He bowed to the
Haridases and sat singing the praises of Shri Rama.

MARUTI DESTROYS A MOSQUE

Marutibecame full of anger and said, ' I will turn
Bedar (a Muhammadan city) upside down. 211. My Swami
is Shri Raghunath, and His bhtiktas were celebrating
His festival. If the Vaishnavas are disgraced here in this
manner then my life is good for nothing.' 212. Then the
son of Anjani ( Maruti ) stood on the mosque in which the
five hundred arrogant and mischievous Muhammadans
were sitting. 213. Maruti took hold of a wall of the
mosque and shook it with his hands. Close by there was a
cottage of a Muhammadan fakir ( a mendicant ) who saw

364

Ob. LVI 213-226 MARtTTI PULLS DOWN A MOSQUE

it, 214, The/aftjrwasa very knowing man and under-
stood what it meant. MarutI was angry because the
bhakfaa of Rama had been disgraced. 215. He therefore join-
ed his hands palm to palm and he said to Hanumant
( Maruti ), 'Close by is my cottage which must be
saved. * 216. When the mischievous men heard the words
they said between themselves, ' The fakir seems to be
crazy. We do not know to whom he is talking.' 217. Ha
replied, ' A monkey has come and is about to pull down
the mosqua Therefore you get up at once and hurry
out, ' 218. The mischievous men then said, ' The mosqua
is built of stones and surely even the father of a monkey
will not be able to pull it down, ' 219. At this the Servant
of Rama ( Maruti ) flew into a rage and in the twinkling
of an eye he brought down the mosque. 220. An uproar
of sorrow arose and they said, ' A very astonishing
ev«nt has taken place. ' Then some reported the matter
in the Muhammadan square. 221. The report said, ' The
mosque suddenly fell down. Many of the misobief-
moRflBrs died. Those who survived had a severe internal
pain-^nd they rolled on the earth restlessly. 222. The fah'r
who si%w the monkey hastened to tell the Muharamadans
that Uddhava Cbidghan was a great bhakta of God, and
that they had persecuted biin. 223. The mischievous
fellows had thrown on them dung and dirt. Therefore
it was that the monkey Maruti resolved in his mind to
destroy the mosque. '

MUHAMMADAN KING'S PENITENCE

224, Hearing this news, the Muhammadan king was
frightened and came to Uddhava Chidghan and bowed to
his feet with sincere devotion. 225. He placed at his
feet a thousand rupees and said, ' Perform your festival
without any fear. 226. The men who persecuted you
have gone to the home of death. Now request Maruti . to

365

BEAKTAVUATA Ch. LVI t£$-282

save us. ' 227. The townsmen then assetnbled together
»nd again put up the canopy. The state obair was
deoorated and the Husband of Janaki was seated in it.
228. Then with cymbals and drams the Vaishnaixts, mored
by lore, sang and danced with delight. They performed
the ceremony with great ecl(U again until the twelfth
day. 229. Those who hsite saints are unhappy all their
life. Disasters hunt them out in various ways. 230.
.All disasters disappear at the remembrance of the feet
of Sbri Yittbal and bodily afflictions depart at onoe.
231. On the thirteenth day there was a dramatic perform-
ance and the bhak'as of Hari were all honoured. Mahipati
•ays that the favour of singing God's praises is the fittest
reward to the saints.

232. Stm-^/t'C Peace )1 This book is the Shri Bfiakta-
njwia. The Lord of the world will be pleased to listen
to it. Therefore, O pious and loving bhaletas, liatea to the
fiftynsixth interesting chapter.

366

CEIAPTER LVn

VISOBA SABAF

Obeiaance to ,Skri Chmesh. Obeiaance to Vie Inhabitcalt qf tkt
Ocean of MUk.

OOD THX REAL ACTOR

1. Victory, victory to Thee, Whose abode is tbo
ocean of milk, dark as a cloud, of various forms and
names, and assuming aoalars without end, O Good Being.
Thy glory is not known even to the Vedaa. 2. Victory,
Victory to Thee, the Enjoyer of Vaikunlh ( Vishnu's
heaven ), Ocean of virtues, and Home of mercy. Knowing
Thy glory, the Daughter of the ocean has become a sup-
pliant at Thy feet. 3. Victory to Thee, Dweller at Ookul,
Whose complexion is as blue as a cloud, the Stealer
of milk and curds, Attracter of the Heart, Inhabitant of
Matfaura, the Killer of Kansa, and the Founder of religion,
O Shri Hari! 4. Victory to Thee, the Inhabitant of
Dwarka, Whose banner is with an emblem of the
eagle, and who dost act as in a play O Adhokshaja {QoA),
Thy glory is without comparison, and Only the daughter
of King Bhimaka ( Laxmi ) knows it. '5. Victory, victory
to Thee, Whose abode is on the bank of the Bbima river,
O Giver of the blessing to Pundalik, and granting
assurance to Thy bhaktaa Thou lettest the shadow of
Thy mercy rest on them. 6. O Husband of Rukmini,
Thou hast done a wonderful thing in helping me
to write this book, dull as f am. Thou hast as it
were granted an assurance to a moth, and enabled
it to lift ( Mount ) Meru. 7. Thou didst collect beais'
and monkeys, and through them didst effect the captare
of ( the ancient } Lanka city ( in Ceylon ); as Dnysndev
granted a blessing to a buffalo and caused it to recite the

367

BHAKTAVUAYA Ch. LVII 7-18

Vtdaa. 8. Ab a paarU ( toaohstone ) lends its virtue to
iron and turns it to pure gold; or as the Ganges gives its
saoredQeH to a streamlet; 9. or as musk might cause the
«artb to be weighed with it as of equal value; in the same
way, O Lord of VaikunUi ( Vishnu's heaven ), through
Thy mercy Thou hast <>aused my words to be written in
a book. 10. O Adhok^uya ( Vishnu ), Thou art the highest
ofalL With love Thou dost worship Thy bhaklas, but
Tbou dost not. come to them when various means of
ooazlng. are used. 11. Thy bhafUas sing Thy praises.
Thou dojrt like their lives. Thou hast placed me in the
front as Thy instroment; but in reality Thou art the
iadepeniant speaker.

MAHIPATI'8 VALUATION OF HB BOOK
12. Hqw let the listener pay attention. The book has
«om« to the 1 ist chapter. It id as if while churning the
cards one should saa butter suddenly ; 13. or as if one
might see naotar fruit on a m%ngo trea while being water-
ed by him; or as if a m?dal of gold studded with jewels
should itself come and hang around one's neck ; 14. or
while oooupying oneself in cooking one should suddenly
obtain a dish of dainty food ; or while labouring in a field
a dense crop should suddenly appear. 15. I think the last
chapter is like the Oopalkala on the full moon day at the
end of the festival at Pandhari. IS. In this book there
are stories of many saints. The chapters thus far are
fifty-six in number. These are, as it were, great jewels of
fifty-six countries, which shine by their lustre. 17. O
this book, the Bhak nvijaija, is as it were the collection of
fifty-six languages. Naed I myself tell you that merely
by listening to it the pious ones become victorious.
13. They are, as it were, the sharp weapons of fifty-six
countries. The goddess Kalika ( wife of Shiva) in the
form of forgiveness wialds them in Her hands, and on the

368

Ch. LVII 18-30 VKOBA IN FAMINE

buffalo called anger comes riding along, so I think; 19; or
they are the riyers of fifty-six countries which bring- the
water of lore and ar€ in loving search of the ocean of
delight called Shri Pandurang; 20. or they axe, as it were,
the kings of fifty-six countri^ who with viotorious flags
in their hands easily destroy the army of the enemy of
mankind, viz. maya ( illusion ), and enjoy the happy state
of the fourth form of salvation, absorption in God,
21. Listen now to the fifty-seventh chapter which is the
jewel crowning all the fifty-six chapters; just as the rich
lovingly eat cooked rice with curds at the end of their
dinner. 22. In the preceding chapter are related the
persecution of Uddhava Chidghan by the Muhammadansr
the miracle worked by Maruti, and the completion of the
festival.

YISOBA SARAF DURING FAMINE
23. Yisoba Saraf was a loving bhakta of Qod. He
lived in the sacred city of Pandhari. Although a banker, he
was indifferent to worldly things. 24. He had four sons and
a faithful wife who was favourably inclined to him. She
never opposed the order of her husband even in hard times.
23. Yisoba never told a falsehood either in his family
life or in business. He gave food to the hungry with res-
pect. 26. There was a dreadful famine in the land and
grain was sold at two payalis a rupee. Hungry Brahmans
came and sat in his bouse. 27. All his wealth and grain
were consumed in charity, but the beggars knew nc^hing
of the donor's own condition. 28. A child struggles at
its mother's breast, even though there is not a dr<^ of
milk in it. Although the subjects suffer many losses, still
the king considers them as false. 29. A child cannot
realize the ability or inability of his father. Likewise a
beggar does not understand the personal difiSculties of
One who befriends him. 30. The hungry therefore came

B. V. II 24 :m)

BHAKTAVUAYA Ch. LVII 3(M1

and sat at Visoba's door and he gave food to all these as
his means permitted. 31. When he could help in no other
way, he sold his jewelry and valuable household vessels
and thereby gave food to the beggars. 32. He cared
nothing at all for popularity or affection ; he had given up
all care about his domestic life: he was even negligent of
his body; and he meditated on the Lord of Fandhari.

33. He had no food for the hungry and no one in the town
could give him a loan. People said, ' He has ruined hia
business and has become notorious as a bankrupt'

34. Some said, ' He is a fool. He does nut understand his
own benefit- There are wise men who achieve both
worldly gain and spiritual riches. 35. Now those who
will believe Yisoba will themselves come to the same
sad state. ' Men and women talked in this manner
and all called him names. 36. Some of them said, ' His
fate is not favourable to him, for although he had wealth
and grain, he never became wearied in using them for
pilgrims. '

VISOBA LOANS MONEY FROM A PATHAN

37. In Kasegaon there was a Pathan who did not
know Visoba's condition. He ( Visoba ) borrowed money
from him and again gave food to the hungry. 38. He
borrowed time and again and the loan amounted to seven
hundred rupees. He executed a loan-bond in writing at
an interest of two per cent and gave it to him. 39. There
was an ascetic of superhuman power by name of R'ampuri-
bawa. He had gone to Fandhari on pilgrimage and in
order to test Visoba he had assumed a very dirty appear-
ance. 40. He thought to himself, ' I must see his condit-
ion, wheter be is the same to all beings ( or whether he
makes any distinction ). 41. He took the filthy mud from
the sewer and smeared his person with it. He fastened a
string of tattere around his waist and wore a dirty clout.

370

Ch. LVII 42-55 ViSOBA'S FINANCIAL TROUBLES

A2. He took an estihefi dish to eat from, and when the
night advanced three hours he went to his house. 43. Like
one crazy he called out to Visoba and said, "I am hungry." ^
When Visoba heard him he came out. 44. Although he
did not recognize him as an ascetic of superhuman
powers, yet he requested him, ' 0 swami, dine here and then
go back to your ashram. 45. Then he ( Rampuribawa )
placed a dish of food before him, and himself sat in
front of him ( Visoba ). He had dirt on his parson and it
stank horribly. 46. Visoba with warm water washed
him with his own hands. Then quietly wiping him he put
on him a new clout. 47. He offered him sandalwood paste
and rice and worshipped him, and put around his neck
garlands of tulsi leaves; then fed him and prostrated him-
self before him. 48. He ga\re him a leaf of tulsi for cleans-
ing the mouth and saw him off. Rampuri thought to him-
self,*He(Visoh3)issuralyan adapt in the knowledge of the
soul. 49. He has the same eye for the tiger, the cow, and
the scorpion. If an erpert in such matters were to search
for another man like hiai he could hardly find one. 50. For
he honours in the same way a prince and a pauper. Evan if
searched for on the earth there cannot be many like him .
51. He looks on the wealth and wife of another parson as
a vomit. There are not many like him, even if the three
worlds were searched. 52. The Husband of Rakmini
stays day and night at the house of him whopays the same
respect to the helpless, to beggars and to Brahmans.
53. 8uch is the state of mind of Visoba and therefore he
worshipped me. ' So thinking the ascetic went to the
ashram.

VISOBA'S lANKRUPTCY

54. Then an evil-minded parson went to the Pathan of
Kasegacn and told him th» news of Visoba's insolvency.
5f. He said, ' Go and ««9k for your money now. * Theu

371

bhakTaVUAYa Ch. LVII 55-69

he went to Pandbart at once and addressed Visoba. 56.
'Pay back my money without delay op else I will -sit
dunning at your door. ' 57. Hearing what he said, the
loving bhakta felt very concerned and said to himself, 'I
have no money at hand to pay you, what shall I do ? ' 58
Then bracing his mind with courage he told the creditor
that he would send him the money after seven days. 59. He
said, ' O Brahman, I cannot put faith in you, therefore lei:
there be someone as security. ' Then he invited some
persons and told them of the agreement. 60. The men as-
sured the Pathan that Visoba never told a lie and that on
that day he was sure to send the money to him. 61. At
this assurance the creditor got up and said as he went
that he should think well and pay off the money. 62.
Saying this the Pathan went back to Kasegaon and he
determined to recover the money as soon as the period was
over. 63. The six days went by and Visoba was very
anxious in his mind. He said, ' The creditor will be
waiting for the money, what shall I do now ? 64. I
have never told a falsehood, but now the time has
unfortunately come at last.' He was sad at heart and
looked very grave. 65. He was engaged in the worship
of Grod but his mind was not at rest. The creditor was be-
fore his mind's eye and he could not restrain his rest-
lessness.

VISOBA'S UNEXPECTED HELP

66. When the Husband of Rukmini saw this difficulty
of Visoba's He assumed the form of his old secretary.
67. The Lord of Pandhari took the principal, viz., rupees
seven hundred, and its interest, went to Kasegaon and said
to the Pathan, 68, ' You know me as the old secretary of
Visoba. He sends me here as the seven days are at an
end. . 69. Now you reckon up your account, together with
the principal and its interest.' The creditor w».s astonished

372

Ch. LVII 69-85 VISOBA'8 UNEXPECTED HELP

at heart as he heard Chakrapcau ( Vishnu ) saying this.
70. Then the Pathan asked the Brahman, 'He could not
obtain a loan. Where has he found a creditor? I really
wonder.' 71. On this the Husband of Rukmini replied,
'Visoba is very righteous; he never tells any lie whateyer.*
72. The Life of the world sat near him, asked him to fetch
the loan-deed and said, ' Ask some men to come here and
in their presence square your accounts.' 73. The Friend
of His bfiaktas paid the money in the presence of some of
the men of the town and took the deed from him. 74. He
went to Visoba's home in Pandharpur, and tearing the
deed a little at the top, left it in his book.

75. As he untied his Bhagavadgita he saw the deed
executed in his name. He made out his own handwriting
and felt very much astonished. 76. Said he, ' I have not
returned the loan of the Pathan, then who has destroyed
the deed?' He asked his wife and sons about it. 77. Then
he patched the deed on the back and joined it as before.
* It must go to him to whom it belongs, ' he said. 78.
The pious bhakta of Gk)d went to K&segaon and saw
the Pathan in the bazaar who enquired, ' Why have
you come? 79. Your old secretary came to me this
morning in a hurry, paid off my money with interest
and took away the deed. ' 80. Yisoba replied, ' I do
not know anything about it, but just to^lay I saw the
deed quite accidentally in my book. 81. I had no money
to pay you but I had the destroyed deed Therefcnre I catne
to tell you about it, ' 82. When the aod-loving bbakta
said this the creditor answered, ' No, it is a lie.* Then be
asked the men to come in whose presence the moii«y had
been paid off. 83. They also told the same stoiy which
made him wonder very much. Then he immediately
returned to the sacred city of Pandhari. 84. He sent for
his secretary and asked him about it. ' How did ycm pay
off my loan? Tell me the truth.* 85. He said, 'I swear

373

BHAKTAVIJAYA Ch. LVII 85-96

by Pandurang that I know nothing about It. ' A3 be
said this, tears streamed from the eyes of Visoba.

86. He exclaimed, ' O Ocean of mercy, the Lord of the
world, Thou didst worry Thyself for my sake. ' Saying
ibis he clasped the feet of God and was overcome with love.

87. The Husband of Rukraini said to Visoba, ' This is
known all over the sacred town. Men and women have
seen the evidence and wonder at it. '

GOD HELPS HIS BHAKTAS IN THEIR DIFFICULTIES

88. 'When a God loving bhalUa is in difficulty, the
One Who is as blue as a cloud comes to his help at once=
The Merciful to the lowly does not think of time. 89. In
the past, during the Krila, Treta, and Dicnpar Ages, there
were real avatars of God, and Bhagwant ( God ) saved His
bhakias. Can there be any wonder in this ? 90. In the
Kali Yuga, Shripati is personally present in an image of
stone, and in His Buddha ( silent ) form He still gives
various evidences to His people and increases the reputap
tion of the saints. 91. But the Kali Yuga is better than all
the past three Ages, for in the Bhagicaf, Shuka has said that
the Lord of Vaikunth ( Vishnu ) meets with His bhaktas
within three and a half ghaiikas. 92. But there is one
difficulty. The bJtakfa must be pious and simple. Bhagwant
(God) helps him who is not entangled in the snare of
wrong conceptions. 93. ' It may be, or it may not
be, ' he who with such a doubt at heart, worships
God, becomes an enemy of his own interest, and remains
at a distance from the feet of Hari. 94. The Husband of
Rukmini heartily wishes that His bhaktan should fall
into difSculties, and then that He should ru«h to tii«ir
aid and thus increase their fame ; 95. just as a boatman
at the bank of a river thinks, ' I should like to see a
drowning person, and then I will jump into the water at
once and pull h»n out. ' 95. A gien^rous person start*

374

Ch. LVII 96-100 QOD HEhFS mS BNAKTAS

a charitable dining house and day and night just wishes
that a hungry person would come to him and then he
could feed him to satisfaction. 97. A good physician
thinks, * The king should have some disease and then
I will treat him for my own benefit and cure him of his
disease. ' 98. A wise speaker thinks in bis mind, ' Sonae-
one should come with his difficulties and then with many
illustrations I will solve all his doubts. ' 99. In the
same manner, with both His hands on His hips, the
Husband of Eukmini thinks in His mind, ' The bhaklas
should throw their burden on Me and give themselves up
to meditation ; 100. then T will help them and increase
their reputation in the world. ' Shripati always thinks
like this but no one else has the courage to do it.

375

(JHAFTEU LYII

( Continued)
SUMMARY OF THE BHAKTA VISA YA

101. Thus far the good people have listened quietly to
the interesting stories of hhaktas who had severed the
snares of desires and had cast away all love for their
perishable persons.

CHAPS : 1-3 JAYADEV & TULSIDAS

102. Now I will recapitulate the contents from the
beginning of the book. In the beginning, I bowed to
Oanesh and Sarasvati and then meditated on the feet of
my Sadguru. 103. Many sins were committed in the
Kail Yuga. This was known in the ocean of milk. Then
the Husband of Lakshmi told His bhaktas to become
avatars in the world of mortals, 104. in order to
explain the glory of God's name to the people and make
them worship God. This all have listened to in the
Jirst chapter. 105. That the thieves persecuted Jayadev,
that Padraavati lied, and that the Life of the world
brought her back to life, is all related in the second
■chapter. 106. A stone bull was made to eat food, a dead
body was made alive by a blessing, andTulsidas met with
Raghunandan ( Rama): all this is described in the third
chapter.

CHAPS : 4-15 NAMDEV, KABIR AND DNYANESHWAR

107. Nama was found in a shell at which
Damaeheti greatly rejoiced, and the conversation between
the Lord of Pandhari and Gonai is given: these things are

376

Ch. LVII 107-118 FINAL SUMMARY

told in the fourth. 108. Kabir's birth by means other than
the womb; his bringing up in a Muhamraadan family; how
the Holder of the Sharany bow ( Krishna ) wove the gold-
bordered scarf for hira ; and made him righteous by His
own mercy; 105>. that he committed a theft for the saints
and killed his own son.Kamal, with his own hand ; how the
king hanged Kamal, and how the saints brought him to
life again ; 110. the assembling of saints in his yard ; and
the help which the Lord of Ayodhya rendered Kabir by
assuming his form in countless ways : with these stories
there ends the sfuenth chapter. 111. Nivritti, Sopan and
Dnyaneshwar were born as avatars from a sannyasi ; the
Brahmans excommunicated them; these beautiful things
are related in the eighth chapter. 112. In the ninth chapter
is related the well-known story of how Dnyaneshwar
made a he-buffalo to recite the Vedas ; how he worked a
miracle by feeding his ancestors by nianfras; 113. Dnyan-
dev takes Nama from Pandliari with him to sacred places :
and Nama brings to life a dead cow in his kirtan at
Hastanapur ( Delhi ) ; all this is described in the tenth
chapter. 114. Kabir 3 wife was very virtuous ; this made
the grocer repent ; his meeting with Nama ; these things
are described in the eleventh chapter. 115. How in Marvad
the people were troubled by thirst an,d there gushed out
water from the well, and how the god Naganath made
the temple turn round, are related in the twelfth chapter.
116, In the thirteenth chapter we see the Lord of Pandhari
dining with Nama in the dark half of Magh ( March )
and therefore the Brahmans excommunicated God. 117.
Adhokshaja ( Krishna ) tells Rukmini that He likes His
bhaktas very much and Satyabhama asked a secret of
Narad; these things are related in the fourteenth chapter.
118. God assumed a sagun form and manifested Him-
self to the Brahmans and consigned them to the care of
Dnyandev: this story is related in the fifteenth chapter.

377

BHAKTAVIJAYA Ch. LVII 119-127

CHAF8: 16-21 KURMADAS; RAKA & GORA; NAMDEV;

JAGAMITRA NAGA; JOGA PARAMANAND; NARAHARI

& NAMDEV; NAMDEV & JANABAI

119. God went to meet Savata who hid Him in his
stomach; this wonderful sight was shown to Nama; and
then God met Kurmadas; these narratives are given in
the sixteenth chapter. 120. Gora the potter trampled on
his own child; the Lord of the heart was pleased with him
in his Jcirtan; the stumps of his hands were made whole; the
child (being brought back to life ) was given to its mother;
121. the kittens were put in the furnace, and the Lord of
Pandhari saved them; Raka the potter had a remarkable
ascetic spirit: these stories sae describedin the sevenfeeitfh
chapter. 132. In the eighteenth chapter there is the wonder^
ful story of how all the saints laughed at Nama, how the
Lord of Pandhari then pointed out Visoba as his guru>
123. how at Nama's touch the particles of sand turned to
so many touchstones, how Nama showed this wonder to
Farisa Bhagwat and gave him the favour ( the mystic
mantra ). 124. In the nineteenth chapter is related how
Jagamitra was tormented by the HavcUdar ( or village
officer ); the Lord of the heart then appeared as a tiger, and
showed the wonderful sight to the people. 125. In the
ttuentieth cliapler is related how Joga ( Parmanand ) felt
great repentance, tied himself to bullocks, and in this way
mortified himself; how the Holder of the Sharang bow
(Krishna) met with him, and assured him with a blessing;
126. how Narhari Sonar observed a difference ;between
Shankar ( Shiva ) and Hari ( Vishnu ); and how Murari
( Vishnu ) met with him in one form, are related. 127. In
the twenty-first chapter is described the story of how the Lord
of Pandhari ground corn with Jani, and Himself wrote
the abhangs cctnpoeed bjf her at which the saints laughed
jojfully.

378

ch. lvii 128-135 final summar"*

chaps: 22-30 matsyendranath.goraknath &

changdey; chokhamela, namdev, jiva &

tatva; padmanabh & kabir: bohidas;

king pipaji; narsi meheta & the
Maturity ceremony of his daughter

128. How Shankar ( Shiva ) gave the mystic
mantra to Parvati; how it produced Matsyendra from the
womb of a fish; how through God's lila ( sport ) Goraksha
was produced from the ashes of a dunghill; 129. how
Ohangdev made a tiger his vehicle; and how Dnyandev
made a wall move, and met with him under the VishrantvcU
( a banian tree under which they rested ); these are
narratives' found in the twenty-second chapter. 130. In
the tweriiij-third chapter the story of Cbokbamela is
given and two Brahmans, Jiva and Tatva, were ex-
communicated by their caste because they had become
Kabir's disciples. 131. In the twenty-fourth chapter the
story of Padmanabha is given, his disease destroyed
as he simply uttered 'Shri Rama,' and how Kabir 'sold' his
wife to a grocer, are all related in this chapter. 132. The
bhakta Rohidas was troubled by the Brahmans because he
had put Shaligram ( God ) in a skin; he ripped open his
stomach and showed thera the sacred thread: this is related
in the tvxnty-fifth. 133. Pipaji out of repentance aban-
doned his kingdom, and while Ramkrishna was coming
from Dwarka he gave the mystic nuintra to a tiger, all this
is related in the twetity-sixth. 134. Narsi Meheta's life is very
lengthy and his story is etided in the thirtieth chapteri
Shri Shankar met with him and showed him the Rasmandal;
135. his son was married and the Life of the world cashed
his cheque; in the maturity ceremony of his daughter He
provided clothes and ornaments.

379

BHAKTAVUAYA Ch. LVII 136-'146

CHAPS : 31-36 RAMDAS OF DAKUB; KALYAN & NIRADHAR;
BLIND SaRDAS; SENA; KING 8ATVIK & KARMABAI;
JANAJASWANT & SURDAS MADANMOHAN

136. Seeing the devotion of Bamdas, Ohakrapani came
to Dakvir; this is related in the tkirty-fir»t chapter; may good
people know it. 137. In the thirty-second the image 6f
Matbura walked as far as Hardwar. In the thirty-third,
Shrlpati ( Vishnu ) met with Surdas at Mathura. 138. In
the thirty-fourth chapter the Husband of Rukmini assumed
the form of the barber Sena and the Holder of the Sharang
bow ( Kriidina ) shaved the head of the ( MuhammadAn )
king and captivated his mind. 139. In the thirty-fifth
tkere is a wonderful story of bow the king had his hand
cut off, and how the Lord of the world was pleased with
him and made it as it was before; 140. and seeing the devo-
tion of Earmabai, the image of stone dined with her, and
the worshippers of Gh>d had a dream of this at which they
very much wondered. 141. In the tUrty-aiocth two biogra-
phies are given : Surdas Madanmohan, and how Shri
Baghunandan ( B«ma ) rescued Janajaswant who wan
being drowned in a pond.

CHAPS: 37-44 RASIK MURAR; MIRABAI; KANHOPATKA;

DAMAJIPANT; MRITYUNJAYA; BHANUDA8; AND

BAHIRAMBHAT

142. In the thirty-aeventh chapter is the beautiful
story of the loving bhakta Rasik Murar; to the elephant
be gave the mystic mantra, and the king he enraptured
in a moment. 143. Poison was given to Mirabai, a
loving bhakta of God, but it turned to nectar: this story is
described in the thirty-eighth chapter. 144. The meeting of
Kanhopatra with the Lord of Pandhari, and the Husband
of Rukmini saved the bhakta Damajipant; these stories
are related in chapters thirty-vine and forty respectively.
145. In the forty-fird the glory of Mrityunjaya is related;

380

Qt. LVII 145-155 FINAL SUMMARY

• he made dogs vomit emblems of Shiva. In the fcrty-seccnd
is described howShripati sat holding the horse of Bhanudas,
and their meeting. 146. God had gone to Vldyanagar,
and- Bhanudas brought Him back to Pandhari; the im-
paling stake sprouted into leaves; good people have heard
all this related [ in the forty-third chapter ]. 147. In the
fcrty-f mirth chapter Naganath gave Bahirambhat a second
birth, and dispelling his doubts taught him the knowledge
of the soul.

CHAPS: 45-52 EKNATH & SHRI KHANDYA;
RAMDAS ; TUKARAM

148, In the forty-fifth there is the story of Eknath
who went as a suppliant to Janardan; he brought
about a meeting between him and Shri Datta, and thus
favoured him. 149. In the forty-sixth we read that in
the guise of a Brahman the Lord of Dwarka served him,
and that Eknath came to knew about it twelve years later.
150, Chapter forty-seven tells how Eamdas was a real
avatar of Mamti, ran away from behind the marriage
curtain, and how the Husband of Rukmini met him in
the form of Rama at Pandhari. 151. In the forty-eighth is
the story of how Tuka became an ascetic and how the
Lord of the heart came into his kirtan a ad drove away the
enemy's army. 152. In the/cr///-nj?j//t we see how Tuka-
ram gave a piece of advice to his wife, and through her
generosity had her loot her house by Brahmans. 153. In the
fiftieth is the interesting story of how Tukaram's wife
beat him on his back with a piece of sugarcane, and how
he wrote a letter full of the sentiment of compassion
and sent it to Pandhari. 154, In the fifty-first chapter
may the wise know that God stood on the shoulders of
Nimbaraj in the kirtan. 155. Shekh Muhammad knew that
the canopy ( where Tukarani was performing his kirtan )
was on fire bj' the touch of a burning torch; and Tuka's

381

BHAKTAVIJAYA Ch. LVII 155-164

manuscripts of abkangs floated dry on the river; these sto
ries are described in the fifty-second chapter.

CHAPS: 53-57 MANKOJI BODHLA; GANESHNATH; KESHAV

SWAMI; GOMAI & LATIB8HAH; SANTOBA POWAR; NILOBA;

UDDHAVA CHIDGHAN; VISOBA SARAF; SUMMARY

156. Bodhla has his farm plundered and the revenue
of his land is paid up by the Lord of Pandhari; the stumps
of corn are full of innumerable ears; these stories are
given in the fifty-third chapter. 157. In the fifty-fourth
we read how a dead body was brought to life in
a Mrtan; how the slave Hansi was put out of sight?
and how a Mahar was disgraced. 158. Hearers must have
listened to the four stories described in chapter fifty-five,
including the story that Ganeshnath out of mercy gave
the mystic mantra to a tree; 159. in the Inrtand Keshav
Swami the saints were saved, even though they had eaten
the poisonous bachanag; the Lord of Pandhari took Qoinai
to the other bank of the river, and ate her cakes with love;
160. seeing the devotion of Latibshah, the picture ( of
Krishna ) at once a,ta the vida ( rolled betel nut leaves); and
the Muhammadan king came as a suppliant and then went
back to his place. 161. In the fiffi/sixth there is the
singular story how the God of gods in the form of a tortoise,
seeing the devotion of Santoba Powar, took all the pilgrims
to the other side of the river; 162. how at the time of
Niloba's daughter's wedding God provided him with the
materials of food; and how at Bedar, Maruti destroyed a
mosque and gave provisions of food to Uddhava Chidghan,
this is related in the fifty-sixth chafer. 163. Visoba Saraf
was perfectly pious, and God paid off his loan ( according
to what we read in chapter fifty-seven ): this all the
listeners have recently heard. 1C4. These ( fifty-six chap-
ters ) are, as it were, the royal swans of fifty-six countries.
They, with bunches of pearls in the form of the stories of

3S2

Ch. LVII 164-175 OTHER SAINTS

God's bhaklas, assembled at the Manas Lake in the form of
ehapter fifty-seven to have sport. 165. ( In the world )tbe
earthly and spiritaal lives were mixed together like water
and milk. The royal swans put their beaks into it and
separated milk from water. 166. These fifty-sLv chapters
are, as it were, precious and divine gems, and the fifty-
seventh is as it were a plate of gold; the plate is studded
with jems, and with it God Whose abode is in Vaikurrih
( Vishnu's heaven ) was worshipped. 167. The bhaktas
who are lovers of God and free from desires are as it
were the tender sprouts of tulsi; and stringing them into
a garland the Merciful to the lowly is worshipped. 168. Or
these are as it were pure stones of fifty-six countries ; and
fixing the fifty-seventh as the best place, a temple was
erected on it, and in it was installed Him who is as blue
as a cloud.

OTHER SAINTS CHARACTERIZED

169. There are many other Vaishnava sainls and
Maliants and well-known bhaktas ; they are as it were hand-
fuls of flowers which should be offered to God: 170.
Bhartrihari and Jalandhar, Sadanand andShankaracharya,
and the generous King Gopichand and the thoughtful
Narsinhanagar. 171. Hirasing, a grocer of Gujerat,
Malukdas and Gangakavishvar, Charpati and Chaurangi,
all these great bhakfas made the Holder of the Sharang
bow ( Krishna ) their own. 172. Dhanajat, Bajidkhan,
Baba and Nanaksadan. and Narsinhabharati Narayan and
the thoughtful Achyutashram ; 173. Halai, Avaghad, and
the bhakta Mudhaya, and Mukundraj of world-wide fame
who composed the Viveksindhu, a philosophical work, by
personal intuition; 174. Krishanambhat Yadnyavalki
and the thoughtful Krishnadas Mudgal; Kanhaya, Haridas
and Namapathki, these bhaktas of God are known in the
world; 175, Lolimbraj, Chandbodhla, and the well-

383

BHAKTAVUAVA Cil. LVII 175-188

known Shaikh Farid, and Shaikh Husen of excessiye
righteousness, these are the bhaktas whom God loves;

176. NaTabari, Jayaram and Malopant, and the loving
bkaktr. Narsinhasarasvati, and Mahamudgalbhat of world-
wide renown who made the Husband of Janaki his own;

177. Ekling Mairal, who was an ascetic of superhuman
power, and the well-known Sumati Kamalakar, Benuka-
nandan the root of joy, whose lUii (deeds) are unfathomable:

178. Shripatl and Dasopant, and Madhavdas of world-wide
renown; Pralhad Badve and Papujipant were very much
liked by God; 179. Gosavinandan and Vamansvami, Giribai.
Ohinmaynandan; the Life of the World was pleased at
listening to the kirtan of Basvalinga; 180. Antoba and
Bhagvantbhat, and the solely devoted Vitthal Purandar;
€rod, whose abode is in Vaikunth, was pleased with the urg-
ency of Mainavati; 181. Lalunkhoji Paramanand andDadii
Pinjari of perfect delight, seeing the intense love of
Bahinabai, Govind danced in her kirtan; 182. Shridhar
Swami of Nazre, the inhabitant of Pandharpur and the
author of the great works of the Hnriiijatja, the epitome
of the Ramavijaya, and the Pandavpratap; 183. Shivram
Gosavi of Paithan, the son of Narayan Nimbaya whose
enthusiastic kirtan the Husband of Rukraini rejoiced to
listen to; 184. Tuka had a brother by name of Kanhaya,
and his younger son, Narayan, who abandoning his wife
went to Dwarka; 185. Bhagvantbawa the grandson of
Bodhla, so also Narobababa of P aithan, had an immense
liking for a kirtan, and love for the praises of God; 186.
Anandtanay, of world-wide renown, and Ragbupatishesha
who possessed perfect knowledge, listening to whose kirtan
the wise became wholly absorbed; 187. Madhvamunishvar,
a great bhukla and inhabitant of Sbendurvadiya, had
great skill in composing padas ( songs ), which enraptured
the Holder of the Sharang bow ( Krishna ); 188. Shakar-
jibava of Shiur, who performed a kirtan with great

384

Ch. LVII 188-200 WABKARI8 AND FUTURE SAIMTS

enthusiasm, was also an adept in philosophical knowledge
and was as a lion to the non-believers; 189. Amritray
was a loving bhakta of God, his poetry very sweet
and appealing, listening to which even the revilers and
the wicked were at once melted through his love. 190'
There have been such loving hhaklas in the world, who
possessed the boon of God's grace; I prostrate myself at
their feet. 191. I bow repeatedly to the feet of Moresh-
varbava of Tambve, who was a great follower of the
Bhagvat religion.

WARKARIS OF PANDHARI AND FUTURE SAINTS

192. I bow to the feet of the loving bhaktnn, who
became the Warkaria ( pilgrims ) of Pandhari 193. With
love and delight I bow to those bliaktas who live in
Pandhari, the inhabitants of the sacred town. 194.
There will be many more Vaishnava bliaktas in tQe
future, who will disappear and appear again at their feet;
I prostrate myself with devotion. 19.5. There are in-
numerable avatars of God. It is beyond our power to count
them, just as the drops of rain which fall on the earth can-
not be counted. 196. There are plants on the earth which
cannot be counted. How can the waves of the ocean be coun-
ted? 197. The Actor as it were in a play, the Husband of
Rukmini, became Himself both the God and His bliaktii'
If we visit Him we naturally visit all saints. 198. The
sight of the ocean means the sight of all the rivers. When
you bow to the sun you see all his rays. 199. When you
circumambulate the pipal tree, all its branches are in-
cluded. In the same way there is no duality between the
bkaktas and the Lord of Vaikurdh ( Vishnu's heaven ).
290. As a skilful person cannot differentiate between sugar
and its sweetness, so consider the Dweller on the banks
of the Bhima and His bhaktaa as one in heart.
B. y. II 25 385

BHAKTAVUAYA Ch. LVII 201-211
THE GLORY OF THE SAINTS

2''!. The Bhakfavijayi is the result of these two
( Gk)d and His saints ). The listeners will obtaia their
wishes by just listeninjj to it. 202. Those who continually
aing of the lives of the bhaktaa will be endowed with a
wonderful spiritual knowledge. The Lord of Pandhari
will favour them and meet with them of a certainty.

203. If one has this book in bis bouse hindrances will
never enter there, for Vishnu will turn the Sudarshan
wheel of Q d round him ; bear this well in your mind.

204. The most emphatic thing in this book is that the Life
of the World was pleased with His bhaklas. Therefore the
Husband of Bukmini protects both the speaker and the
listeners. 205. The wise should not consider the lives of the
saints of Kali Fu^a as commonplace. Great munis will sing
of the saints of the Kali Yaga, the Krita and Dwapar Yugas.
20(>. The gods were greatly delighted at the commencement
of the Kali Yuga. For if one concentrates his mind for only
three ghaliluis and a half he will meet with the Lord of

Vaikunh. 307. Then the Muni Narad did a very wonder-
ful thiag. He held his tongue and his sexual organ with
his hands, at which all the gods were astonished and they
asked him the explanation of it; 208. on this the son of
Bi-almia( Narad ) ropliad, 'These two will not be restrained
in the Kali Yuga.' As the gods heard it they were full of
concern. 209 Then Narad told them that those who will
listen tothelivesof the Vaishnavahhaktas oi thaKali Yuga,
the Lord of Vrvk cnlh (Vishnu) will meet with them. 210.
As the son of Briihmadev ( Narad ) thus spoke, all the gods
were delig ited and said, ' We like this simple means ( of
galvatiou).' 211. Therefore the lives of God's bhaklas purify
even the great sages and Indra and other gods< May the
wise listen to these assertions aind entertain no doubt.

386

Ch. LVII 212-221 INSPIBBB AND AUTHOR

GOD THE INSPIRBB OF THIS BOOK

212. I have written in this book as much as I was order-
ed b7 the Husband of Rukmini The musioal instruments
accompany their tunes with the musician. 213. We sow
the seed in fields, but its sprouting depends on rain, just
as the dancing of the wooden dolls depends on the palling
of the strings 214. In the same manner, in writing this
book, the Bhaktavijaya, the Inspirer of the intellect is
the Husband of Rukmini He sharpened my intellect
and caused me to write this work as He wished.

DATE OF THE COMPOSITION
215. In the Shalivahan era 1684 ( A. D. 1762), in the
C3hitrabhanu samvalsar, on the twelfth dark of Vcdshakh
(May), the book was completed. 216. To the South of
the Fravara river there is the town Taharabad at a
distance of ten miles. This very interesting Bhaktaoijaya
was composed there.

MAHIPATI'S CONCLUDING PRAYER

217. Now, O Lord of Pandhari, listen to my final
request. Thou art the Speaker and the Listener and the
Protector of the book through Thy mercy. 218. Thou art
the only imperishable Ouru, of the whole world. Thou
art beyond maua (illusion) and art Lord of all. Thou art
the Refuge of the helpless. Thou dost enable Thy servants
to cross over the ocean of this worldly existence. 219.
Thou dost fulfil the cravings of Thy bfiaklas in a moment.
Seeing their pure love Thou dost dwell in their lotus-hearts.
220. To some Thou hast given the knowledge of the
soul. Some asked for the last stage of deliverance. My
mind also wishes the same, so that I may be able to sing
of the deeds of Hari 221. Some sit on vajrasan ( the spiked
bed ), and some are dwelling in the land of Vaikunlh
( Vishnu's heaven ). As for me, out of love I take delight

387

BHAKTAVIJAYA Ch. LVII 221-228

in singing the praises of Thy servants. 222. With unweari-
ed love in my heart I have praised Thy servants. I
Mahipati ask for this one reward, that with abiding love
for the saints I should praise Thy servants.

223. Suasti ( Peace ) ! This book is the Bhaktavijaya, by
likening to which the Lord of the world will be pleased
Therefore, O loving and pious bhaklas, listen to the very
delightful fifty -seventh chapter. Here ends the Bhakta-
vijaya.

APPENDIX I

NOTES ON PAURANIC NAMES IN THE
BHAKTAVIJAYA

AKRUR

One of the Yadavas, the son of Shvaphalka and
Gandini, and always taking Krishna's side. Considering
him to be a faithful messenger, Kansa sent him to fetch
Krishna to Mathura from Gokul and kill him. But he ex-
plained all Kansas plans to Krishna. By many stratagems
he had obtained the possession of the Syammtak jewal.

AGASTI

A well known rishi, the son of Mitravaruna. He
made the Vindhyadri mountain range lie flat and thug
humbled it. At the request of great rish/'s he drank up the
ocean at one gulp and thus destroyed the Kalkeya asuras
( demons ) who had hidden in it. It was he who gave to
Rama a sword, a bow, and a quiver ever fiill. He colon-
ized the Deccan. Vide Appendix II p. A3 ■.

AJAMIL

A Brahman of the country of Kanyakubj&. He had
abandoned his parents and wife, and spent his life in the
company of a Shudra woman. He dearly loved the
youngest child of the Shudra woman by name Narayan.
In this state he happened to hear a discussion about him
between the nvjssengers of Yama ( the god of death ) and
Vishnu. On this he repented and, discarding his
Shudra wife and children, spent hi^ remaining dayn at
Gangadwar in the service of God, and thereby obtained
moksha after death.

389

BHAKTAVUAYA APPENDIX I

ABJUMA

The third of the Pandavas, the son of King Pandu, and
born to Eunti as the boon of the god Indra. A favourite
disciple of Dronacharya; expert in archery whereby
at the sivayamvar of Draupadi ( choice of a husband
ceremony ) he won her. At the time of the royal sacrifice
of his brother Yudhishthira he conquered the Northern
country. He pleased the god Shiva in the form of a hunter
and obtained divine missiles from Him. He acted as
a female dancer while living in disguise at the house
of Virata. At the time of the great Indian Civil War
Krishna explained to him his duty now embodied in
the Giia.

ANASUYA

The wife of the Riahi Atari and mother of the
Etshis Datta and Durvasa, known also as a very faithful
wife and a great female ascetic. Once upon a time the
gods Brahma, Vishnu and Mabesha ( Shiva ), in accord-
ance with the hints of their wives came to test her wifely
fidelity but by the force of her purity she turned them into
children and then at the request of their wives she again
gave them their previous forms; by her desire, portions of
these three gods led to the avatar of Dattatreya being
born. During Rama's wanderings she gave to Sita an
ointment which kept her beauty ever fresh and protected
ber from wild animals and demons.
AMBABISH

A king of the solar race, very powerful and a great
devotee of Vishnu. He observed a strict fast on Ekadaahi
( the eleventh day of every fortnight ). Once on a time
the Siaki Durvas suddenly came to him on the twelfth day
just as the king was to break his fast. He therefore in-
vited the RisM to dine with him. The Rishi, however, went
to the river to batbe ceremonially and as he was late in

390

APPENDIX I AU Bi^ RiSH-AHZLYA

coming back, the time for the king breaking the fast was
passing away. So the king, in order that his obssrTaTiee
might not suffer, offered the food to God and broke his
fast by drinking the holy water in wliich the gods were
washed. When on his return from the river the RiMiii learnt
of it he fell into a great rage, and from a lock of his hair
created a demoness and made her follow the king to
persecute him. But meanwhile the disk of the god Vishnu,
ever ready to protect him, destroyed the demoness and
pursued the Rishi Durvas, who went to all the great gods for
protection but none would vouchsafe it to him. Finally he
went to Visbnu who asked him to go as a suppliant to the
king who had fasted a whole year for him, and then only
would he be free from the pursuit of the disk. He went
to the king who on seeing him was pleased and prayed
the disk to stop the pursuit. The king freed DurvSs and
dined in his company.

ABHIMAMYU

The son of Arjuna and Subhadra, and the nephew
of Krishna and Balaram; a great warrior like his father.
He valorously broke his way through the army of the
enemy arranged in a circle but was unable to come back
and was treacherously killed. He was the father of King
Farikshiti.

AEUNA

The son of VinatS wife of Eashyapa; also the chariot-
eer of the Sun; the elder brother of Qarud ( the divine
eagle, Vishnu's vehicle ) and the father of SampSti and
Jatayu. V inatS broke the egg which contained him be
fore maturity and therefore he was born without legs.

AHALYA

The wife of the Riahi Gautama, the mother of Shai8>
nand, and the adopted daughter of the god Brahora

391

BHAKTAVUAYA APPENDIX I

Through ignorsnce she cohabited with the god Indra, and
so was curaad by her husband and was turned into s
slab of stona Rama restored her to life by the dust of
His foot.

INDRJL

The chief of gods. In one day of Brahtnadeva there
are fourteen Indras. The present one is called Purandar.
The name of the wife of Indra is Indrani. Vide Appendix
Zip. 4SS.

INDRAJIT

Son of Ravana. By the performance of many sacri-
fices he obtained from Shankar ( God Shiva ) a divine
chariot, weapons and missiles. He captured Indra in
battle and made him captive and therefore is named as
Indr*jit. His former name was Meghanad. By the
missilas of Brahma he fastened Maruti the monkey-god
who had gone in search of Sita, and brought him into the
royal court of Ravana. In three hours he killed sixty-seven
crores of monkeys and had thrown Rama and Lakshman
into a swoon, but ultimately he was killed by Lakshman.

UGRASEN

King of Mathura.Kansa's father. Kansa had imprisoned
him, but Krishna killed Kansa and reinstalled Ugrasen.

TJTTANAPAD

A king of the solar race. He had two wives, Suniti and
Suruchi by name. Dhruva was his son born from Suniti.

UDDHAVA

Tne nephew of Vasudev, a great devotee of Krishna and
always accompanied him. They loved each other very much.
When Krishna departed from Gokul to Mathura he sent
Uddhava to console the Oopis and Nanda and Yashoda.
Krishna explained to him the knowledge of the soul as he

392

APPENDIX I UDDHAVA-KARNA

( Krishna ) passed away from this world. Thea he want to
Badrikashrarn in accordance with Krishna's comtnand.

UPAMANYQ

The eldest son of Vyaghrapad Rislii, in the family line
of Vashishtha; and elder brother of Dhaumya. His mother
used to give him flour mixed with water instead of milk.
Once when he had drunk real milk ia a neighbour's house
he obstinately asked for that kind of milk from his
mother who felt sad and said, 'How can you obtain milk
unless you please God ? Our good deeds in our former
births are not so strong as to give you milk.' Upon this
be practised severe austerities and obtained the boon of
mastery over the ocean of milk, and life as long as the
world existed. He was a devotee of Shiva, and through
him Krishna took the Shaiva vow.

UBVASHI

A heavenly damsel born from the thigh of the Rishi
Narayan of Badrikashrarn, and the wife of king Parurava,
the first of the lunar race.

EKALAVYA

A fisherman by caste who made an earthly image of
Dronacharya, regarded it as his guru and by dint of his
great devotion learned from it the art of archery, becoming
mightier than Arjuna. On one occasion Dronacharya wit-
nessed his valour and made him promise as an honorarium
to his guru, not to use his right thumb in archery. Even to
this day the people of the hunter-caste stick to this
promise.

KARNA

Born to Kunti before her marriage, through the mantra
of the sun. For fear of public shame she put him into
a box and threw him into a river. A charioteer

393

BHAKTAVUAYA APPENDIX I

Adhirath by name found the box and brought up the
child. His wife's name was Radha, and hence he him'-
self was named Radheya. Learning the art of archery
with the Kauravas and Pandavas he became the rival
of Arjuna in that art. Duryodhan then gave him the
kingdom of Anga and formed friendship with him. He
was a great donor, and when the god Indra went to him in
the disguise of a Brahman asking for his armour and
earrings, he gave these to him. In order to defeat Arjuna
he went to Parashuram ( the sixth avatar of Vishnu ) as a
Brahman and learned from him the use of missiles, but
when Parashuram found out that he was a Kshatriya and
not a Brahman he pronounced the curse that he would not
remember the use of the art at the time of battle. While
hunting he had once by chance killed a Brahman's cow
who gave the curse that the earth would swallow the wheel
of his chariot while fighting on the battlefield. Krishna
and Kunti both narrated to him the circumstances of his
birth, and sought to persuade him not to fight against the
Pandavas, his brothers, but he did not listen to them and
he was at last killed by Arjuna.

KADARYU

A Brahman inhabitant of Avanti ( modern Ujjain ),
who was so miserly that his wife and children and other
relatives robbed him of everything and drove him out of
the house. On that account and also on account of the in-
fluence of the good deeds in his former births he turned an
ascetic and obtained complete peace of mind. People
tried their best to bring him down from that state, but in
vain. Just for this virtue of his, Shri Krishna has related
his story to TJddhava in the BhUgwat.

KAYlDHU

The wife of Hiranyakashipu, the daughter of Jambh&-
sura and the mother of Pralhad. When she was bearing

394

APPENDIX I KAYAPHU-KUBJA

Pralhad her husband went away on austerities. Taking
this opportunity Indra slew many demons and when he
was taking her to heaven the Rishi Narad met him and
said, ' Her son will be a Yishxxxx-bhakta and will not hate
you,* and thus freed her, and staying with her on the bank,
of the Bhagirathi. gave her soul-knowledge. This
knowledge Pralhad heard while in her womb and thereby
became ahhakfa of God Vishnu. After this the Rishi Narad
gave her back to her husband.

KANSA

The son of Ugrasen of the race of the Yadavas, a cousin
of Devaki and the king of Mathura. In the ceremony of
Devaki's marriage he heard a divine voice that he would
be killed by her scm, and therefore he killed her six
sons. When Krishna was born and was sent to Gokul
(surreptitiously), Kansa tried to kill him by sending many
of his hirelings there, but failed in his attempt. Then
finally Krishna and Balaram were brought to Mathura.
under the pretext of wrestling with his wrestlers, but they
killed these wrestlers and Kansa as well.

KALAYAVAN

Born to a Yavan king's wife from the sage Oarga for
the purpose of defeating the Yadavas. He was a great
warrior and invincible against the Yadavas. Krishnahad
him killed at the hands of the sage Muchakund.

KALINDI

The seventh wife of Krishna. She performed
austerities on the banks of the Jumna river and married
Krishna.
KUBJA

A maidservant of Kansa. She was personally crippled
in three places. While at Mathura with his brother
Balaram at the invitation of Kansa, Krishna healed her.

395

BHAKTAVIJAYA APPENDIX I

KUSHA AND LAVA

The sons of Rama, the son of Dashrath, They were
born in the hermitage of the sage of Valmiki, and were
brought up there. The sage Valmiki educated them in all
arts. Both of them were very brave. After the royal
horse sacrifice of Rama, the sage Valmiki consigned them
to their father's care and then Rama with his wife Sita
and the children returned to Ayodhya.

KUNTI

The daughter of king Shur of the line of the Yadavas.
She was adopted by King Kuntibhoja. She was the wife
of Pandu. In her girlhood she had obtained mantras
{ charms ) from the sage Durvas by which she could beget
eons and so became the mother of Kama, Dharma, Bhima
and Arjuna. They were portions of the four gods, the
sun, Yama ( the god of death), the wind, and I ndra res-
pectively. She gave two of her charms obtained from
Ashvinikumar to her rival Madri to whom two sons Nakul
and Sahadev were born.

KUMBHAKARNA

The younger brother of Ravana. He was very brave,
and had an enormous person. He used to sleep for six
months and was awake for one day only. He was killed
by Rama.

KURMA AVATAR

The second avatar of Vishnu. Vishnu assumed this
avatar in order to support Mountain Mandar which was
used as the churn at the time of churning the ocean.

KRISHNA

The son of Vasudev and pevaki, Kansa's cousin, the
son of the maternal uncle of the Pandavas and the eighth
avatar of Vishnu. Out of fear of Kansa, his father Vasudev

396

APPENDIX I KRISHNA-GAJENDBA

stealthily took him to Gokul to Nanda who brought him
up. He performed many wonderful things in Gokul in
his childhood. He killed many giants who were sent by
Eansa and in the end Eansa also. He was a great friend
of Arjuna. Troubled by Kalayavan he forsook Mathura
and founded the town of Dwaraka on the sea. He killed
Narakasur. He had eight chief wives, Rukmini, Satya-
bh&ma, etc., and 16,100 other wives besides. He went to the
Kauravas as an ambassador from the Pandavas for recon-
ciliation but failed in his attempt. He was given the high-
est place of honour in the royal sacrifice of King Dbarms
for which Shishupal censured him; so he killed Shishupal.
He was the oharioteer of Arjuna in the great Indian Civil
War ( between the Pandavas and Kauravas ). He was an
expert in soul-knowledge, explaining the Bhagavadgita to
Arjuna and soul-knowledge to Uddhava. He was killed by
a'hunter named Jara. Vide Appendix II pp. 424-429.

KAIKEYI

The youngest wife of King Dashrath{ Rama's father ),
mother of Bharat, and the daughter of the king of the
country of Kaikeya. Incited by her maid Mantbara at the
time of the installation of Rama as Yuvaraja, she demanded
the exile of Rama and the coronation of Bharat in fulfil-
ment of the two boons which her husband Dashrath had
promised her long before. Rama therefore went into exile
and grieYe<l by his separation his father King Dashrath
died.

KAUSALYA

The first wife of king Dashrath, and mother of
Ramachandra.
GAJENDRA

At first king of the country of Pandya. His name was
Indradyumna.

597

BHAKTAVIJAYA APPENDIX I

OANIEA

A prostitute. She had a parrot which she taught
continually to repeat ' Rama, Rama. ' Thereby she also
had to repeat this name of God and so attained final
beatitude.

GARUD

Thesonof tbesage Kashyapa and Vinata; the younger
brother of Aruna ( the charioteer of the sun ); the king of
birds ; also the vehicle of Vishnu. He was very powerful
and brought nectar for the serpents and freed his mother
from the slavery of his stepmother.

GAUTAMA

With severe austerities he brought the Godavari river
where it is. He was a great ascetic.
CHANUR

A great wrestler in the service of King Kansa. Krishna
killed him when he had gone to Mathura with Balaram for
the Dhanuryagn.
JATAYU

The younger son of Aruna ( the charioteer of the sun)
a great friend of King Dashrath, who fought with Ravana
while he was carrying away Sita. But Ravana skilfully
contrived to cut off his wings, and left him in a dying
condition. It was he who told Rama of Sita being
carried away to Lanka.
JAMADAGNI

A rishi ( sage ), father of Parashuram, and the son
of Richika from Satyavati the daughter of Gadhi. He
was of a wrathful disposition. Once his wife was late
in returning from the river for some reason so he had her
killed by Parashuram. But at Parashuram's request she
was again restored to life.

398

APPENDIX I JAUBUVATI-DABHRATH

JlMBUVATI

The daughter of Jambav&n, one of the eight oiiief
wives of Krishna. She had six sons, Samba and others.

JAIMINI

A chief disciple of VySsa. He was the writer of tha
Purvamimansa. He was an expert in debates. He was
the author of the Jaimini Aahvamedha.

TABAMATI

The wife of Harishchandra of the solar race. Thsir
son was Bohidas. She was a very dutiful wif *.

TUMBAKU

One of the Gandharvas bora from Pradhi. RamBlil
was his wife.

TRIPUR

The three sons of Tarakasur obtained from Brali>
madeva the boon of three invulnerable cities. They were
made of gold, silver and iron and rotated in the space on
the sky and on the earth. The collection of these three is
called Tripur. Shankar burned thorn and therefore he Is
called TripurarL

DATTA OB DATTATBIYA

The son of Atri and Anasuya. ( See under AncmuyU ).

DAMAYANTI

The daughter of King Bhima of the country of Yidu^
bha and as the wife of King Nala very dutiful.

DASHBATH

The son of King Aja of the Ikshvidcu solar race, and
the father of Bama. He had three wives, Kausalya, Samitr&
and Kaikeyi, but was without any issue. With the advice
of his family guru Vasbishths he performed a aoii>giviiic

399

BHAKTAVIJAYA APPENDIX I

sacrifice, through the Rishi Rishyashringa. Then four sons
were born. From Eausalya Eama, from Sumitra Lakshmana
and Sbatrughna, and from Kaikeyi, Bharat. He loved his
sons very much. Rama was as it were his very life.
Kaikeyi was his most beloved wife. Her obstinacy com-
pelled Rama to go into the forest as an exile and King
Dashrath died through mourning for his son.

DABUKA

The charioteer of Shri Krishna.

DUBYODHAN

The eldest son of Dhritarashtra and Gandhari, and
an enemy of the Pandavas. He was very skilful in mace-
fighting. He devised many plans to destroy the Pandavas.
He tried to burn them in a lacquer house. He poisoned
Bhima, and threw him into a river. But all his efforts
proved fruitless. Finally defeating Dharma at dice he
won his kingdom. He tried in an open assembly to strip
Draupadi of her garment. He sent the Pandavas into
exile for twelve years, at the end of which they had
to pass one year incognito. During this time he sent the
sage Durvas to persecute them, and by carrying away
the cows of King Virata he tried to force tbem out
of their disguise but he did not succeed. After the
period of thirteen years Shri Krishna on behalf of the
Pandavas went to Duryodhan to bring about a recon-
ciliation between him and the Pandavas, but Duryadhan
insulted Shri Krishna by telling him that he would not give
to the Pandavas even as much earth as would cover the
point of a needle. He hid himself in the deep water of a pond
after the death of his commanders Bhishma, Drona, Kama,
Shalya and others during the great Indian Civil War.
Bhima went to the pond, and challenged him to fight. He
struck him on the thigh with his mace which made him

400

APPENDIX I DUBYODHAN-DBAUPADI

•enseless. Duxyodhan then appointed AshTatthamft as the
commander and he at dead of night killed all the warriors
of the PSndavas such as Dhrishtadyumna, eto.. while they
were asleep. Duryodhan died cheerfully when he heard
thi&

DURVAS

A rishi, son of Atri and AnasuyS. He had given to
Eunti (the mother of the PSndavas) at an early age, five
maniraa (oharms) to beget as many sons. He was very
wrathful. Once Ehiryodhan sent him to the Pandavas and
asked him to demand from them at -midnight a dinner for
him and his thousand disciples with a view to humiliate
them. He went but was defeated in his attempt on account
of the cooking pan which the sun had given to Dranpsdi
producing any kind of food when required.

DUSBHAiSAN

One of the hundred sons of Dhritarashtra, and the
younger brother of Ouryodhan. Like Duryodhan he was
a brave and powerful warrior but was very wicked. He
tried to strip Draupadi of her garment, and so Bhima
vowed to kill him and drink his blood,, a vow Bhima
fulfilled in the great Indian Civil War.

DRAUPADI

The daughter of King Drupad, and wife of the
PSndavas. She was born from a sacrificial fire. In her
svayamvar (choosing of husband ceremony ), Arjun killed
the fish on the target and won her. As soon as Eunti
said the prize should be divided equally she became the
wife of all the five and also lost her liberty along with the
Pandavas at the game of dice. When Duryodhan through
DussbSsan tried to strip her of her garment in the open
royal court Shri Krishna provided her with innumerable
gaannents and thus preserved her modraty. In her life of
B. V. II 26 401

BHAKTAVIJAYA APPENDIX I

ntinm«nt tbe Uv«d ander tb« name of Sairandhri ae the
faandDtmid of Queen SbdesbnS. She was a most Ttrtuous,
noble and dutiful wife.

DHARMA OB DBARMARAJA

The eldest son of King Fandu, and born to KvLnti
by the marOra (charm) of Yamadharma. He was extremely
god-fearing and kind towards all beings and so was
called AjOtaaha/bru { one without an enemy ). He was a
great lover of truth, and even in timee of advenity be did
not swerve from it, although he was sharply reproaobed
by Bhima and others. When first the plans of the
Kauravag for the destruction of the P§ndavus were firusba-
ted. King Dhrttarftahtra gave him half of hk kingdom.
Afterwards he made conqpiests in all quartars of the world
with the help of his brothers and with the fortune thus
amassed he performed a royal horse sacrifice. This mt^le
Duryodhan jealous of him. He was very fond of gamb-
ling. Taking advantage of this Duryodhan gambled and
cunningly defeated him, taking all bis kingdom and send-
ing him Into exile. In the year of his life incognito he stay-
ed at the eourt of VirSta as a player of dice amuming the
name Kanka. He tried his best to make peace with Duryo-
dhan but was unsooeeseful. He defeated the Elaiuavos
after his return from exile and ascended the throne.
When Drona, lying on his deathbed of arrows, asked him
whether it was Ashvatth&ma his son or elephant that was
dead, Dharma replied that he did not know and so Drona
forsook his bow. This was the only time in his life when be
did not speak the truth. He performed a horse^aorlfioe
and ruled well. In the end, he seated Parikshiti on the
throne and with his four brothers and Draupadi went
into the Himalayas to perform austerities. An era named
Yudhisthira was started in his name after him.
DHSlTABlSHTBA

Grandson of Shantanu in the lineage of Puru. Born
402

APPENDIX I DHEITARASHTRA-NANDI

to Vyas through Ambika, a wife of Vichitravirya. He w»8
blind from birth, and therefore his brother Pandu received
the kingdom. He had a hundred gons ( one being
Duryodhan ) and one daughter. His wife was Gandhari.
He also had a son named Yuyutsu born from a
Vaishya womaa When Dutyodban, Shakuni and others
lied and did other wicked things to destroy the P&ndavas
be ney» forbade thenw When finally all his sons died
in battle he lived with Dharmaraja for fifteen years. During
that period he was always vexed by Bhima with curt
remarks which disgusted him and so be became aa
asoetioand went to the Himalayas, taking with bim
Gandh&rl and Kunti, and there they all died.

DHKDVA

The son of king Uttinapad and Suniti. His stepmodier
hiaultedhim in his childhood and through angesf he left
his father, went into the jungle and perforoMd sevwr»
austerities. Vishnu was pleased with thwe and so Ha
gave bim an eternal place^

NAKJJLA

The son of King Pandu and Madri, and fourth (rf tb«
Fandavas. He was a portion of the Ashvinikumars, the
heavenly physicians, and was extremely handsome. He
conquered the west. In his retiiement he lived with King
Virita under the name cf Granthik and was in charge o£
bis bonsM.

NANDA

The chief of Gokul. He was a gieat friend of
Vasudev. His wife was Yasbod*. He bnoujpit up the
brothers Balarama and Krishna from their infancy.

NANDI , , , „^

The bull of Shiva. His vehicle. The son of tba
wish-cow His form is that of a human being except the
head which is that of a monkey. He bas dvoi* ^—-

403

BHAKTAVIJAYA APPENDIX I

KALA

The king of the country of Nishadhs the son of Virasen,
and the husband of Damayanti. He was very handsome,
truthful and an expert in the knowledge of horses. His
brothffl' Pushkar won from him in gambling all his
loyal fortune and drove him into the forest. One night
Nala abandoned his wife in the forest in the hope that
she would go and live with her parents and not suffer
with him. She first went to King Chedi, then to her father
when he came to know of her whereabouts. Nala then
took refuge with King Bituparna of Ayodhya. When
Damayanti knew it she invited Bituparna to Kundinpur
to the choosing of her husband a second time and Nala
accompanied him as bis charioteer. Kala and Damayanti
recognized each other and again lived together. From
Bituparna Nala learnt the art of gambling and then
won back his kingdom from Pushkar.

KAEBA

A divine chorister Huhu by name. Through the
curse of ttrishi he had become a crocodile; but along with
Ghkjendra was saved by Vishnu.

NARAD

A famous celestial rishi ( sage ). He was one of the
seven sons produced by the will of Brahmadev. He per-
formed the song-service of Hari ( God ) and his favourite
musical instrument was the Vina. He was very fond of
picking quarrels. He had access to the three worlds, viz.,
the heaven, the mortal world and the nether regions.

NBISI»HA

The fourth principal avatar of Vishnu, In form he was
half man and half lion, hence his name Nrisinha (lion-man.)
He killed Hiranyakashipu, and protected PralhSd.

404

APPENDIX I PARASHURAM-PUTANA

PARASHURAM

The son of the Rishi Jaiusdagni and the sixth principal
avalar of Vishnu. King Kartavirya took away the cow of
Jamadagni, and so ParashurSm killed him. Eartavirya's
sons killed Jamadagni in vengeance for the death of
their father. On this Parashuram vowed to annihilate the
Kshatriyas; and on twenty-one occasions he rid the earth
of all the Kshatriyas, doing this as a gift to Kashyap; and
creating a new country near the sea-ooast he lived there.
This country is the modern Konkan. He was deprived of
his divine power by Bama (son of Dasharath) as he acted
disrespectfully towards him. By the command of his father
he beheaded his mother. Bhishma, his disciple, had onoe
defeated him in battle.
PANDAVAS

The sons of Pandu born from his two wives Kunti
and Madri. They were Yudhisthira ( or Dharma ), Bbima,
Arjun, Nakul and Sahadev. Each is called a Pandava.

PARVATI

Sati the wife of Shiva, who having abandoned her
body in the sacrifice performed by Daksha was reborn aa
the daughter of the Himalaya mountains and so received
the name Parvati; other names Haimawati, Girija, ^c have
the same sense.

PULASTYA

The will-born son of Brahmadev. His wife was
Havirbhuva, He had two sons by name of Agastya and
"Vishrava.

PUTANA

A demoness sent by Kansa to nurse Krishna with
her poisoned breasts and thus kill him. But Krishna
sucked up the poison and killed her.

405

BHA.KTAVUAYA APPENDIX I

PRALHAD

The eldest of the four sons of Hiranyakashipu born
ftaax KaySdhu. While he was in his mother's womb he
beeame a devotee of Qod by hearing the disootusM of
KSrad. As he was a born bhafda of Vishnu his father perse*
anted him very muoh. At last Vishnu assumed the avatar
«f Narasinha and killed his father, and thus protected him.

BALI

The grandson of Pralhad, and son of Viroobana, and
the father of BSnasur. He performed a sacrifice on the
nocrth bank of the Nurbada river in Bhrigukaohoha. There
Vishnu went in the form of a dwarf Brahman Vaman and
begged of Bali a gift of three paces; with two paces he occupi-
ed the heaven and the mortal world and with the third sent
Bali to the lower regions. Vishnu became his doorkeeper
to make amends to him. He ( Bali ) is deoAless.

BiBmsHAir

The brother of Havana. He remonstrated with his
brother for kidnapping Sita and advised him to return
hat to her hnsband. Bavatta did not like the advice, so
Bibhlshan went over to the side of Bama. On the death
of B&vana, Rama seated him on the throne of Lftnka
( Ceylon ). He is deathless.

BUDDHA

Founder of Buddhism. His original niune was
Sfa&kyasinha. He was born at Eapilvastu. Heisi«garded
9a the ninth avatOr of Vishnu.
BHAGIRATH AKD BHAGIBATHI

Bhagirath, the great-great-grandson of King Sagar.
He pesformed severe austerities and brought the ikeavenly
Ganges to the mortal world to sav* his sixty thousand
•noertors, the sons of Sagar who lay in the f<»m of ashes

408

AFFEKDIX 1 BHAGIRATH-BHfMAK

under the ouise of the Biaki Espil. Having been Vrought
by King Bhagirstb, the Qanges is oaUed the Bhagiratbi.
VideAppenMx lip. 4Sg.
BHABAT

The aon of Dasharath born to him from KaikeyL He
lored Bama rery much, and therefore wert to &e forest
to request Bama to come bade to Ayodhya to reigti, but
Lord Bamohandra did not oome. I^en Bhamt keiit the
sandals of Bama on the tbtone, and for fourteen yeam
reigned in his name, and when Bama rrturned from his
exile gare him hk kingdom.

BHASMASUR

A demon created by God Shira from a lump of holy
aahea. He vas given the boon that the pewon on whose
head he kept hfa hand would be turned to adiee. He began
to trouble each and e^ery person and so Viriinu took the
form of a beautiful young damsel efcUed Mcdiini and cau-
sed HiasmSsur to keep his hand on his own head and
thus turned him to ashes.

BHDCA

The second of the PSndavas and bom to Kunti from the
Ttianira (dharm) given her by God (the wind). Even as a boy
he was very powerful and even in iday threatened Dmyo-
dhan and others. He learned the art of wielding themaoe
from Balarara, Krishna's brother. He had the atrength
of ten thousand elephants. He kUled many demons sadh
as Baka. Hidimb, JarSsandh and Klohak. He lived with
king Viitt in his retirament as Ballav, and was in charge
of the royal Idfeohen. He killed aU iki» hnndxed sons of
king DhritarSshtra, vis., Duryodhau, DuadtSsan, etc.
BHIMAX

The rulsr of Vidatbha, knotvn also as Silshmak. He
was i3ie father of Bukml

407

BHAKTAVUAYA APPENDIX I

BHI8HUA

ThosonofZingShantanuof the lunar race born to
him from the river Ganges. At the desire of his father he
vowed not to claim the throne and remained a bachelor
till death. His father was pleased with his vow, and gave
him the boon that he would die at will. He was a disciple
of ParashurSm but had defeated him once. When Arjun
hit him in battle from behind Shikhandi he lay on a bed
of arrows till the sun entered the summer solastioes and
then died. After the war (the Indian Civil War) he preached
Dharmaraj (the duties of a king) and about religion.

BHBIQU

A Brahman riahi (sage), the will-bom son of Brahmadev ,
of the line of Jamadagni. Once there was a dispute
among the rishia as to who was the highest amongst the
three gods, Brahma. Shankar (Shiva) and Vishnu. Bhrigu,
who was sent to decide, treated Brahma and Shiva dis-
reBpeotfuUy for which they were angry with him. Lastly
he went to Vishnu, but finding him asleep he kicked him
on His chest. This did not anger Vishnu, and this test
made Vishnu the highest of the three. The mark of this
kick is called the Shrivataa. Vide Appendix Up. 4SX.

MADHU AND KAITABHA

Demons born from the dirt of the ear of Vishnu and
whom Vishnu killed.
MATSYA ( the fish avatar )

Vishnu became a fish in order to kill a demon called
Hayagriva who intended to steal away the Vedas from
Brahmadeva when he slept at the end of the Kalpa.
MARX7TI

The son of Anjani, a female monkey and the wind.
As a loyal servant of Rama he crossed the ocean and in

-108

APPENDIX I MARUTI-BAMA

Lanka ( Oeylon ) found Sita. He was extremely power-
ful and ever celibate and one without death. Bama
being greatly delighted taught him the knowledge of
Brahma. Vide Apper^ix II p. 422.

MTTBAVINDl

The daughter of Jayasena, King of AvantL Krishna
carried her away from her Svayamvara ( choice of a hus-
band ceremony ) and married her. She was one of the
eight chief wives of Krishna.

MUCHUKUND

He was much fatigued on account of his assisting the
gods in their battlas and the gods insisted on his taking
rest. He asked for a boon of the gods for a secluded place
to sleep in and that the man who tried to awaken him
should meet with death as soon as his eyes fell on him,
while he himself should have a darshan (vision) of Vishnu.
Krishna cleverly caused Kalyavan to disturb bis sleep
and by him he was burned to ashes.

MENAEA

A heavenly damsel. She interrupted the austerities of
Viahv^mitra who was attracted towards her and from her
Shakuntala was born.

YA8H0DA

The wife of Nand the chief of Gokul. She brought
up Krishna.

YADNYAJITI

One of the chief eight wives of Krishna.
RAMA

The son of King Dasharath and Kausalya, and the
seventh avo^Sr of Vishnu. He was an expert archer and
when Vishv&mitra took him from Dasharath to protect his

409

BHAKTAVUAYA APPBKIHX I

ssorifice, he slew 8dv«rBl demons, want to MithilS < th«
coital of Janak), and there bwke tits how of Shiva
in two and thus won Sjtaas hie wife. Para»h»ram came
to fight with him for breaking Shankar's bow but Earn*
defeated him. Dasharath meant to give Rama the kingdom
but Rama was sent into exile for fourteen years in fulfil-
ment of his stepmother's ( Kaifcejri's ) preTiaaji bowl from
Dasharath. In his forest life his wife was kidnapped by
Hivana the king of Ceylon. While wandering in seaxoh
-of Sita he met Hanuman, Sugriva aad other monkey
chiefs and made friends with them. He crOBsed the sea
by building a bridge, killed Ravana, and then returned
with Sita to Ayodhya and ascended the throne of his
father. He had only one wife, used only one arrow and
was true to his word. He had two sons, Kosba and Lava.
In the forest by the touch of his foot, be restored to lif*
AhAlya who had been cursed by her husband and was
lying in a petrified state.

[Mr. Romesh C. Dutt, ai.B.,I.C.8. (retired), glfes
the following summary in volume 1, page 87, of The
Ericyclopcedia Of Religion And Ethical Rama, the i^nce
of Ayodhya or Oudh, was banished by the king (Daahwrath)
his father for fonrteen years, and came and lired in a
forest near the sources of the Godavarl, atwompanied by
his wife Sita and his younger brother Lakshman. During
the absence of the two brothers from ^eir cottage, Sita
was taken away by Ravana, King of Ceylon. After long
search Rama got news of Sita, and determined to cross
over from India to Ceylon with a vast army qf monkeys
and bears to recover heh It <ras for this puipose that the
causeway across the ocean ( Adam's Bridge, or Bamtadu,
Kama's Csiawwar) ie aaid to have been oonirtnioted.
Bama crossed over with his army, defeated and kilted
Rava.sa, reoevewd his wife, and retarned to Oudh. The

410

APPENDIX I BAMA-TILOTTAMA

period of exile had expired; Bama's father was dead; and
Rama ascended the throne." Dr. Arthur Anthony Mac-
donell, who was Boden Professor of Sanskrit in the Uni-
versity of Oxford, in the article Bamayana in volume 1 of
The Encyclopaedia Of Religion And Ethics, attempted an
estimate of this great Sanskrit epio of ancient India, in
which he distinguished two parts: 'the first an ordinary
oaraative of human life without ai\y admijcture of mytho*
logical elements, beginnit^ with the intrigues of a queen
( Rama's stepmother Ka&eyi ) at the court of Ayodhjra to
ensure the succession of her son ( Bharata ) to the throne. . ..
Had the poem ended w^ the return of Rama's brother
Ktsrata to Ayodhya after the death of their fatiier, King
Dasharath,' it might have passed for an epio based on his-
torical events. But the second part has many mythologlcaL
and possibly allegorical, elements. ]

J. F. E.

HAVANA

The King of LankS ( Oeyloh ), Mandodari the
daughter of MSySsur was his wife. He obtained various
boons from Brahmadev with his severe penance. He had
imprisoned all the gods and made them his slaves. From
Kuber the treasurer of the gods he had obtained the
Pusbpak vimaai { aeroplane ). Bibhishana was his brother »
He had kidnapped Sita, Rama's wife. So Rama besieged
his city defeated and killed all the Rakshasaa including
RSvana and rescued Sita. Havana had ten heads and was
therefore called Dashsmakha. He was a great d&votee
of Shiva, divided the Vedas in parts, and explained thd
syllables of the Vedas. He initiated the three methods of the
study of the Vedas, viz. Krajna, Ghana and JcUa.

EAMBHA, UBVASHI, TILOTTAMA

Heavenly damsels.

411

BHAKTAVUAYA APPENDIX I

RUKMANOAD

A great deyotee of Vishnu, and- a strict obseryer of

EkSdashi ( the eleventb day of every fortnight ).

ET7KMINI

The daughter of King Bhishaiak of Vidarbha and
Krishna's chief wife. It bad at first been decided that she
be given to Shishupal, but on account of her love fat
Krishna, she wrote him a secret letter asking him to take
her away. So Krishna deceived everybody, defeated Rukmi
and the other kings and carried her away. She hod
a son by name Pradyurona. When the Yadavas were all
destroyed she burnt herself. Vide Appendix II pp. 426-428.

RUKMI

The son of Bhishmak of Vidarbha and the elder brother
of Rukmini. He hated Krishna and wanted to marry
Rukmini to Shishupal. A battle was fought between him
and Krishna but he was defeated. Later Balaram,
Krishna's brother, killed him.

RBNUKA

The mother of Farashur&m ( wielder of an axe ) and
wife of Jam'adagni. Because on one occasion when she
saw Chitraratha Gtendharva sporting with his wives, her
passions were roused, her son Parashuram, at the desire of
his father, killed her.

LAVA

The younger son of Rama and the younger brother of
Eusha. ( See under Kuaha ).

LAK8HMAN

The son of King Dasharath and his wife SomitrS. He
loved Rama very maoh and accompanied bim into his
•zila He killed Indrajit, the son of Rftyana.

412

APPENDIX I LAKSHMANA-VALMlKI

LAKSHMANA

One of the eight farourite wires of Krishna.
LAESHMI

The wife of Vishnu. The story goes that she was
oburned out of the ooean.

VARAHA ( BOAR )

The third avalSr of Vishnu. He oame out of thft
nostrils of Brahmadev, killed the demon HiranySksha and
saved the earth by holding it on his tusk.

VASHISHTHA

A great Brahman rishi (sage), the son of Mitr&yaruna.
He had a wish-oow which Vishyftmitra demanded but the
cow was unwilling to go. When he used force, from
her body she produced various kinds of soldiers and ex«
tirpated the army of Vishvamitra. So they became enemies.
To gain such spiritual power as that of Vashisbtha,
Vishv&mitra practised severe austerities. Because ViahvS*
mitra was a Kshatriya, Vashishtha would not acknowledge
him as a Brahman sage though everyone else did. So
Vishvamitra killed his hundred sons. But when he really
acquired that worth he was accepted by Vashishtha as a
Brahman sage. Vide Appendix IT p. 481.
VAMAN ( DWARF )

The fifth avatar of Vishnu. In order to help Indra he
sent Bali to the lower regions. (See under the word Bali)
VALMIEI

The well-known writer of the great epic RUmOnaaau
While going to practise austerities he was abandoned by
his parents in a forest. Kiratas ( forest hunters ) took
him and brought him up as a robber. He became clever
at archery and once when going to kill a sage he
asked him to go and ask his wife and children if they

413

BHAKTAVUAYA APPENDIX I

would share his nefarious deeds. Being convinoed thattboy
would not, he repent«d and practised severe austerities by
repeating the two letters in the word 'Rama' in the reverse
order until he was enveloped by valmik ( an ant-hill )
and therefore be was oalled Vahnlki. Once moved through
pity he cursed a hunter who had killed a pair of kraunch
birds. The curse was in the form of a couplet which cacoe
naturally from his lips. Brahmadev asked him to compose
the BBtmBtyana. When Bama abandoned Sita in the forest
he took care of her and when Cusha and Lava were born
he educated them and sent them all to Rama.

VIDUR

The son of a female slave of Ambika, the wife of
Yiehitniviisra, the iaXhsx of Dhrttaratftilara. B» w«s begotten
by Vyfisa, the well-known writer of the Puranat. He was
very righteous, unblasMd, of right jadgment and wise.
He advised Dhritarishtra not to hate the Paadavas, and
to let them have their share in the kingdctn, but hi» adviee
was disregarded. He put the Fandavas on thair guard
as they were about to be burnt in the laoqnes house
especially created for their destruction by their cousins
the Kauravaa. He had gone to perform pilgrimages when
the battle took please between the two parties. After the
battle he went to live in a forest and died there. Vide
Appendix lip. 429.

VI8HVAKARMA OR TVASHTA
The architect of the gods.

VISHVAMITBA

The son of King Qsdhi of the lunar race. Ahhouj^ a
born Kshatriya, by his severe austerities he became »
Brahman rithi (sage). He had many sons including
Yadnyavalkya. He hated Vashishtha. In order to inter-
rupt him in his austerities Indra sent Mdnakft a heavenly

414

APPWroiX I VlBHVAMITE4-Sffl8HUPAl.

daiDML Sbt aeooBipUBlied her purpose and from her
ShskunblS was bom to hkxu Because the gods nf used to
admie King Ttidwnka wi&'liis mortal body into hea^n.
YifiihT&mibra oieated a separate world for his (Trishanka's)
neidtfUML ( See under Vcahtahtha, p. 4t8 & Appmdix
Up. 4S1. )
VTABA.

Son of PirSsfaara from Satyavati born in her maiden-
hood. He made the divisions in the Vedas. He wrote the
AfoAaUSrate. From him wore bont to VichitraTirya's wives
DhyitartMhtra and Paada, and Vidnr frmn a slav« of
Ambika. He is also known as J>raip&yan, Krishna-
dvaipsyan, etc.

SHAKUm

ThB son of King Subal of the country of Qandhar, the
brother of G£ndhSri, the wife of DbritarSshtra, and
Duryodhan's maternal uncle. He induced Duryodhan to
gamble with Dhaima. He was an eicpeit deceitful gambler.
He was killed by Si^adey.

SHABABI

A female Bhil, and the maid of the sage of Matang
who lived near the Fampa lake. Stte was a great
devotee of Rama.

SHATBUOHNA

The son of King Dasharath of his second wife
SumitrS. He killed Lavanasur. While Rama led the life
of an exile he reigned in his name like Bharat. He founded
the country of Shurasen and made Mathura its capital.
SHISHUPAI.

The son of Damaghoeiha, and Yasndev's sister's son.
and the king of the country of Chedi. Rokmini was his
betrothed wife, but Krishna todc her away and after that

41*

BHAKTAVUAYA APPENDIX I

jbe became Krishna's enemy. At the royal sacrifice of the
Fandavas, Krishna was given the first honour, therefore
he ( Shishupal) insulted Krishna, and the latter killed him.

SHUKA

Son of Vyasa. He was a born philosopher andu
celibate till death. Rambhs a heavenly damsel was
frustrated in her attempt to seduce him. VySsa taught
him the BhUgvala, and he read it to King Parikshiti.

'SHUKBA

The son of the Jiiaki (Sage) Bhrigu and Pulomi. He was
the preceptor of the Daiiyas ( demons ). His daughter was
Devayani born from his wife Jayanti, the daughter of Indra.
SANAK

One of the first will-born sons of Brahmadev. Sanat-
kumar, Sanatsujat, and Sanandan were his brothers. All of
them were expert in the knowledge of the Supreme Spirit.

SAHADEV

The fifth and last of the PSndavas, Msdri's son was
very beautiful. Was very skilful in sword-fight, and was
a great astrologer. In his retirement he was in charge of
the cattle of King Yirst.

SAHASRARJUN

The son of Kritavirya of the Yadu line, and therefore

was called Kaitavirya. He had a thousand arms. He had

obtained them as a boon of the god Dattatreya. His capi-
tal was Mahisbmati. He took away the wish-cow of the

father of FarashurSm who therefore killed him. He
ruled justly.

SANJAYA

The son of a charioteer by name of Qavalgana. He was
the charioteer and adviser of King Dhritarashtra. Through
t he favoiir of Vyas he was able to understand all that

416

APFXNDIX I SHKHUPAL-SAVITBl

happened in the war just from where he sat, and he
explained the same to King DhritarSshtra.
SATYAVAH

The daughter of Uparichara born from a iisherwoman.
She was also known as MatsyagandhS, Yojangandh&, and
Oandhavati. Before she was married, VySsa was born to
her from the Rishi ( Sage ) Parashar. Afterwards she was
married to King Shantanu, and had from him two sons,
ChitrSngad and Vichitravirya.

SATYABHAMA

One of the eight chief wives of Krishna, the daughter
of Satrajit. After the death of Krishna she burnt herself
on his funeral pyre. Vide Appendix IT p. 4g6

SATYAVAN

The son of Dyumatsen of the country of Shalva; He
was also known as ChitrSshva. He was the husband of
Savitri, the daughter of King Ashyapati and through her
power he became long-lived although destined to die early.

8ATKAJIT

The eldest grandson of King Anamitra of the Satvat
race of the Yadu family line. He gave hii daughter
Satyabhama to Krishna. Hs was killed by Shatadhanva.

SAVITRI

Daughter of King Ashvapati of the Madra country.
Wife of Satyavan and famous as a dutiful wife. Born as
the fruit of eighteen years' worship of the goddess of the
same name. Savitri was a child of wondrous beauty and
lustre and hence no prince dared to wed her but at last
after wandering in various countries at her father's snggee-
tion she herself chose Satyavan in marriage. Though Narad
the Rishi told her that Satyavan would be short-lived,
she nevertheless remained loyal to her choice. Aftt;r her
B.V.II27 417

BHAKTAVUAYA APPENDIX I

marriage she rendered the highest service to her mother-
in-law, father-in-law and husband. Going into the forest
with her husband on the appointed day of his death, she
followed Yama ( the god of death ) as he was taking her
husband away, saying ' Wherever the husband goes, there
goes the wife also. ' She followed singing the praises of
Yama, and finally obtained the threefold boon, viz., that^
her blind father-in-law should receive sight, that to her
father and herself should be granted a hundred sons, and
that her husband should return to her.
SANDIPANI

The son of a sage by name of Kashya. He lived in
Avanti, the modern Uijain. Krishna and Balar§m learned
from him all sciences and arts including the knowledge
of the Supreme Spirit. Kuchail ( or SudamS ) was also
studying there. As an honorarium to their guru, Balar&m
-.nd Krishna brought back to life the dead sons of their
guru, and then went to their home.
SITA

The heroine of the Ramayana and the adopted daughter
of Siradhvaja Janaka who found her while ploughing
the ground. The breaking of the Shiva-bow was the
condition to be fulfilled by the man who should become
the husband of Sita. Bama broke it, and Sita became his
wife and was a'modcl of a faithful wife. She followed him
in his exile. While Rama was away, Bavana kidnapped her
and tried hard to induce her to yield to his sensual wishes
but she did not. After her rescue from Bavana, Bama would
not admit her to his house, so she threw herself into the
fire and came out of the test safe and sound. After the
accession of Bama on the throne she was great with child,
but Bama abandoned her on account of the calumnious
language which a washerman used in connection with her,
and she took refuge with the Riahi ( Sage ) V&lmlki in

418

APPENDIX I SITA-HABISHCHANDBA

the forest. There Kasha and Lava were born to her.
V&lmiki taught them the RSmayana and everything that
was fit to be learnt by Kshatriya children. He sent all
the three to Rama, and convinced him of Sita's purity, but
she instantly disappeared in the earth. ( See under the
name JRama for other details. )
SUDAMA

A poverty-stricken Brahman, Krishna's school-fellow.
Persuaded by his wife he went to Krishna with a handful
of parched rice. Krishna was pleased on seeing him
and raised him to a great and a glorious life.

SUMITBA

The daugter of Shur, king of Magadha. The second
wife of King Dasharath, and the mother of Lakshman
and Shatrughna.
HAYAGBIVA

A. demon who tried to carry away the Vedas from
Brahmadev. But Vishnu took the Matsya ( fish ) avatar
and killed him. This avatar is also known as Hayagriva,
hence an epithet of Vishnu.

HABISHCHAKDRA

A king of the Ikshvaku family line, and the eldest son
of King Trishanku. Vashishtha praised him in the court
of Indra, and therefore Vishvamitra tried varioiis means
to test his goodness, but he bravely endured every test ....
One of the most memorable incidents of the entire
narrative about Harishchandra describes the moment when
his Dom master commanded him to slay his wife Tara-
mati, and her last prayer was : * In every birth let then
be a king like Harishchandra, a son like Bohitha, a guru
(preceptor) like Vashitditha, and a beggar like VishvSmitra.'
(Abbreviated from the Abhinava Bhaktaiivxua account,
pp. 678-674. )

419

BHAKTAVIJAYA APPENDIX I

[ This ancient king 'is said to have lived in the Trela
Yuga or Silver Age. Many legends are recorded concern-
ing him. ...He is best known for his piety and his suffering.
He was a sort of Indian Job, who passed through incon-
ceivable and undeserved woe, and had to sell even his
wife [Taraaiati] and child [Rohith] In order to pay
the dues of the rapacious saint Vishvamitra. He finally
sank to be the servant of a Dom, bis duties being to collect
the clothes that covered the corpses at the Benares place
of cremation, and to deliver them to his master. At the
climax of his sufferings in this degrading occupation, he
had to steal the clothes from the corpse of his own son,
which was brought thither for cremation by his mother,
Harishchandra's long-parted wife. The parents resolved
to end their sorrows by dying on the son's funeral pyre.
The gods then intervened. His Dora master, who was
really the god Dharma, or Virtue, taking human form on
purpose to test Harishchandra's sense of duty, expressed
himself satisfied. Harishchandra and his wife were trans-
lated to heaven, and his son was resuscitated and restored
to his kingdom, where he reigned in his father's stead.
The whole story is told with much pathos in the seventh
and following chapters ^f the Markandeya Purana. The
story also occurs in the PMma Purana, and is a favourite
subject of modern vernacular literature. The Harishchandis
are nearly all of very low caste, mostly Doms. They claim
to practise the tenets handed down to them from Harish-
chandra's Dom master; who was taught piety by his
servant in the intervals of his employment. They worship
Vishnu as the Creator of the universe; and if they have
any other definite doctrines, they are those of the Bhakti
Marga.'*] J.F.E.

• Dr. Sir George A. Qrierson in the Encyclopaedia of Religion
And Ethics, Tol. VI, page 517.

420

APPENDIX I

HIRANYAKASHIPU

The father of Pralhad, a great aevotee of Vishnu. He
pleased Brahmsidev and got from Him the boon that he
would noi; suffer death at the hands of a man or a
beast at night or in daytime or on earth or in water. So
Vishnu took the form of Nrisinha, half man, half beast,
and killed him in the evening, a time between day and
night, and under the door, that is, neither in the house nor
outside.

HIRANYAKSHA

The younger brother of Hiranyakashipu. Vishnu
became Varaha ( a boar ) and killed bim.

421

APPENDIX II

PAURANIC NARRATIVES REFERRED TO
IN THE BHAKTAVIJAYA
AOASn'S DBIKEIirQ THE OCBAIT

Supported by the power of the demon Vritra, the
demons Ealakeya often foagbt with Indra. When with
much effort Indra killed the demon Vritra, the KSlakeya
demons hid themselves in the ocean, and at night devour-
ed the mUs and impeded their religious functions. There-
upon Indra and other sages prayed to Brahmadev who
asked them to go to the sage Agastya. They went, and
in compliance with their request the sage Agastya with
his power of iK)nance drank the ocean at a gulp, and thus
the demons were destroyed.
INDBA'S THOTI8AKD PEnTSICAL HOLES

Brahmadev gave his adopted daughter Ahalya in mar-
riage to the sage Gautama. Indra wished to have her for
his wife its she was very beautiful, and being foiled iu
his attempt he resolved to enjoy her by some means or other.
Once when Gautama was away from his house on account
of tiie solar eulipse, Indra went in the disguise of Gautama
to his house and enjoyed Ahaly&. Just then the real Gautama
returned, found out Indra, and cursed him saying, 'You
will have a thousand holes in your body.' Ahaly& too
was cursed and turned into a slab of stone. When appeased
by her and the gods he again said that she would be res-
tored to life by the dast of the feet of Rama, and that
Indra would have a thousand eyes.
A HTJKTKB BITTEir SSI A SNAKE WHILS IN THE ACT OF

8HOOTINO BIRDB

While wandering in a forest to secure some game a
hunter beheld a mole and a female pigeon on a tree. He

422

JLPFENOIX II KRISHNA-CALVES

aimed hiB arrow at them, but in the meantime a hawk
notioed the two birds and intended to pounoe upon them.
The birds were thus between two fires, and they prayed to
Gkid to save them and a wonderful thing ooourred. A snake
came out of its hole and bit the hunter, so the arrow he had
aimed at the birds hit the hawk instead, and thus the two
birds were saved, and they thanked God.

KBISHNA SHOWS HIS INNUMERABLE FORMS TO

OOWHERDSSSBS

One day a cowhei^ess caught Krishna while stealthily
eating butter in her house, and notwithstanding his
prayers she dragged him to his adopted mother Yashodfi ;
on the way many oowherdesses joined her. As they saw
Krishna's mouth smeared with butter they all exclaimed,
'The robber is well caught. Now we shall have him
punished soundly by Yashods. ' All then started to go to
Yashoda to complain against Krishna, and when Krishna
found his escape impossible, he performed a miracle.
Every oowherdess had in her hand a Krishna with his
mouth smeared with butter, and every cowherdess had
in her band a pot of curds as she was going to complain
to Yashoda. In the meantime another Krishna was play>
ing in <^^he yard of Yashoda with other cowherds. Just
then Nanda arrived there with his relatives, and each
of them was carrying a Krishna in his hand. In this
way when the oowherdesses found all space filled with
Krishna they were amazed and forgetting their complaint
went away.
MUSHNA TAKES THE FORMS OF COWS AND CALVES

Once on a time Brahmadev wanted to see whether
or no Krishna was a perfect avatSr of Gk>d and he there-
fore carried away all the cows, calves, cowherds, etc., into
his own land, the £ra/2/a/oA;a. Krishna knew this and for a
whole year he took their forms and everything seemed as

423

BHAKTAVIJAYA APPENDIX II

usual. After the end of a year he ( Brahmadev ) being con-
vinced, went to Nanda and returned the real cows, calves
and cowherds, and the ones that were acting in their
stead inmediately disappeared. All were astonished at this
miracle.
THE SLAYING OF THE SERPENT KALIYA

In a deep place in the waters of the Jumna river
ftt re lived a very venomous serpent by name Kaliya
and all the water of the river on his account had become
poisonous. Some cowherds drank, it and died at once,
at which Krishna was much enraged; in order to punish
Kaliya he jumped into the river and straightway entered
his house. His wives, as they saw the tender form of
Krishna, began to persuade him to leave the place at once
and not fall a victim to the anger of the serpent who
would kill him. But notwithstanding their entreaty
he began to play his fife. At its sound Kaliya coiled
himself around Krishna, and tried to suffocate him to
death. But Krishna swelled His body enormously so
that Kaliya's bones were broken and in an agony of
death he uncoiled himself. In the meantime Krishna
jumped on his head and began to play His fife and to dance.
Kaliya began to pant in distress and supplicated Krishna.
His wives also pleaded with Krishna for their husband's
life and Krishna spared his life on condition that he
leave the place and resort to the ocean. Krishna came out
and consoled those who were lamenting for Him as dead,
and restored to life all the cowherds who had lost their
lives on account of the poison of the serpent.

KRISHNA AND THE WIVES OF THE BISHIS

When the rishis knew of the various sports which
Krishna played with the cowherdesses, a sorb of disrespect
about Him arose in their minds, as they thought that
defilement would thereby spread everywhere. Understand-

424

APPENDIX II KRISHNA-NARAD

ing this, and in order to explain Himself to them, h»
went to them and asked for food saying that he was
hungry. They replied that no food could be given
Him unless it was first offered to the fire, and thus
sent Him away. Then Krishna sent some of His
companions to the wives of the rishis to beg for food.
As they had heard of His many sports, they had great
regard for Him and thought him to be the divine soul and
without the knowledge of their husbands they prepared
many dainty dishes and took them to Krishna. Seeing
their devotion He was much pleased and giving them
His blessing He sent them away with His assurance
of impunity. One of those wives was caught by her
husband as she was going to Krishna. She was brought
back and tied to a post, and died while being beaten by her
husband. The other riah's not seeing their wives in their
houses went to Krishna, but to their astonishment found
that they had already left the place, except the one who had
died owing to her husband's beating. All had seen her
tied to a post, and all saw her here also. This struck
them as very wonderful, and they became convinced of the
spiritual power and purity of Krishna. Krishna also
instructed them in various ways and taught them the
principle of humanity towards all creatures.

KRISHNA HUMBLES THE PRIDE OF NARAD

Narad was present at thg wedding of Krishna with
Jambawanti. He was very proud of his singing, and
thought there was no equal to him in that art. To humble
his pride Krishna devised a plan. Said he to NSrad,
* Everything is in abundance here except singing, so it
would be well if you would sing a little.' NSrad replied,
' What is the good of singing in an assembly of bears ?
( Jambawanti was the daughter of a bear, Jambawant. )
It would be looked on as a matter of jest.' Then Krishna

425

BHAKTAVUAYA APFBNDIX II

looked at a bear and ordered it to sing. Taking the vtna of
Narad it sang so beautifully that all wondered. Not only
so, but the singing left its effect even on the slab of stone
on which the bear had been sitting, and it melted, and
as the singing stopped it became solid again, and the vina
of NSrad stuck in it. As the singing ended, Nftrad got
up and began to take up his vlna, but it would not move.
Then Krishna said, * O king of munis, it will come out
only if you will melt the slab by your singing. Just try.'
At this Narad was overcome with shame, and confessed
that his singing was deficient and that his pride had been
humbled. Then he praised Shri Krishna and requested
Him to give him back his vina. Krishna then ordered
another bear to sing, and as it began to sing the slab melt-
ed and NSrad got his vtna back.

GIVINQ UP OF KBISHNA AS A GIFT

SatyabhSma was very proud of her beauty, and
thought that it had the power to keep Krishna under her
thumb. Once when Krishna was in her mansion she
said to Him, ' Rukmini does not possess so much beauty
nor love nor devotion for you as I do, nevertheless
you stay with her longer and love her more, which is not
good. You should always stay with me.' Krishna
replied, ' I love a person as much as he loves me. ' Then
they had a talk on other subjects and Krishna under the
pretext of sleeping lay down quietly with his face covered.
Just then Narad the muni came there. Bhama offer-
ed him a seat and pleased him with her worship. In the
coarse of conversation she said to Narad, ' BZrishna loves
me exclusively, but tell me some means by which I shall
be able to enjoy the same lo7e for ever in my future
births.' Narad said in reply, *If one gives a thing whloh
one loves most as a gift to a Brahman, the same will
one possess in the future births.* BhSma replied. ' I

426

APPENDIX II KRISHNA AS GIFT

gee no better deserving to receive the gift than yourself.
So you accept the gift please.' Being always ready
to make fun, N&rad at once consented, and told Satya>
bh£mS that just then was the most auspicious time for the
gift. Bh&mS made all the preparations, and Krishna was
already there. He laughed to Himself at seeing what was
going on. BhSma told Him that she was going to offer Him
as a gift to NSrad. Krishna said, 'But before you act up to
N&rad's advice, you should first consult all my other wives,
for if you do not, there will be great unhappiness. Think
well of this.' BhamS replied that she had already thought of
lt,and worshipping Narad in accordance with religious rites
she gave Krishna to him as a gift. The delight of NSrad
could not be contained. He at once took Krishna ; and
BhSmS now became impatient. She entreated N&rad to
leave Krishna there but Narad took Krishna into the man-
sion of Bukmini who Tequested Krishna to sit on the sofa.
But Krishna replied, ' Now I have become the property
of NSrad. "Without his order I cannot do anything.' As
NSrad repeated what had happened, Rukmini fell into a
swoon. At the news of Krishna's having been given as a
gift, all His thousands of wives and his father Vasudev
assembled there. BhSmS was sent for, and when she
came they all asked her, ' What right have you alone to
give away Ejrishna as a gift ?' In thus addressing
her they made her miserable and all requested N&rad to
give up Krishna but he would not listen. Eventually it
was settled that if Narad received Krishna's weight in
gold he should leave his claim and give back Krishna.
Bh&ma was also proud of her fortune, so she put Krishna
in one of the scales and her ornaments in the other, but in
no way would the scale with ornaments go down. She
was very much dejected at heart at this, and hung down
her head through shame and disappointment. All the
other wives of Krishna following the example of Bhfim&

427

BHAKTAVHAYA APPENDIX II

put their ornaments into the scale but with the same
result. Finally all the gold in Dw&raks was put Into the
soale and eren then the scale would not go down. At
last Bukmini said, ' How can the Supreme and complete
Brahmd, Lord Shri Krishna, Who at His will can create
and destroy in a moment innumerable universes, how can
He be weighed against gold ? He can be weighed against
hhakti alone.' So removing all the gold she put a leaf
of tulsi into the scale, and mentally pleaded, ' O Gk>d«
consider me as your humbie handmaid and prraerve my
shame. ' Just as she finished her prayer, the scale in which
Krishna had been placed fiew up, and the people made joyful
acclamations in the name of Shri Krishna and Bukmini.
God hungers after devotion, and it was made evident
that Rukmini's devotion was unexcelled. In this way
Satyabh&mS's pride was humbled.

•DBAUPADl RECEIVES FOUR ARMS AND ASSUMES
INNUMERABLE FORMS

In the royal sacrifice of the Fs,ndavas many Brahmans
dined daily. After them dined the kings and then the
others. Draupadi used to serve all these and when
she felt wearied she looked at Shri Krishna and His
glance relieved her of her weariness. Many days passed
in this way. On one occasion as Draupadi was serving
the kings, Krishna praised her for her hard work and she
became choked with emotion at realizing that she was so
much loved by Krishna. Just then the knot of her jacket
became loose and her upper garment also slipped. At this
critical moment Duryodhan and others asked her ^o serve
them many things at once, and began to treat her
without modesty. In her dificulty she invoked Krishna
and through his favour received two more arras. With
these she knotted her jacket and straightened her
ganrent and began to serve. Just then the evil-mind-

428

APPENDIX II DRAUPADI-PANDAVA8

ed men saw before each one of them a Draapadl being
helped by Krishna. At this the righteous felt delighted
and the evil-minded ones were put to shame, and all were
convinced of the power of Draupadi's devotion to God.

KAURAVAS* ATTEMPT TO BURN THE PANDAVAS IN A
LACQUER HOUSE

The Kauravas could not bear to see the respect given
by the people to the Fandavas on account of their good
nature, learning, and modesty. They therefore asked their
father. King Dhritarashtra, to order them to go to live
in Varanavat. The house which had been prepared for
them to live was stuffed with combustible things such as
lac, resin, etc., and a Yaixin Puroohan by name, bad been
kept there with orders to set fire to it on an appointed
day, and thus burn the Pandavas to death. The Pandavas
set out to go and live at Varanavat, but Vidur had appriz-
ed them of the danger awaiting tliem by sending a secret
message in a secret language, and for their escape he had
also prepared a passage underground which was pointed
out to them at the proper time. But Dharmaraj behaved
as if ignorant of anything and was waiting for tbe
day on which the house was to be set on fire. Dharmaraj
was very generous and many people came to him and
went away fully satisfied by his gifts of food and money.
On the day on which the house was to be set on fire a Bhil
woman had come to live there with her five sons, and
she dined and slept on the spot. As Bhiraa had been
warned befcnrehand, he was on his guard. At mid-
night the Yavau by name Puroohan got up, but before he
could set fire to the house, Bhima caught him and tied him
to a post, and taking all his brothers and his mother, got
out of the house by the secret passage underground. The
house was then set fire to by Bhima, destroying with it
Puroohan the Yatxin and the Bhil woman with her fire

429

BHAKTA.VUAYA APPENDIX II

sons. In the morning people saw six oorpses there, and
all thought that the Pandavas were burned to death and
therefore all lamented. When the news reached Hastina-
pur the people there felt very sad, and DhritarSshtra with
his sons outwardly bewailed. But after the Svaijamvxir of
Draupadi (choice of her husband ceremony ) the P&ndaTas
appeared openly, and came again to live in their kingdom.
THK COMING OP THE HEAVENLY GANGES TO THE
MORTAL WORLD AS BHAGIRATHI
Bhagirath was the son of King Dilip of the line
of the Ikshvakus. In order to save his ancestors, the
sons of Sagar, who were sixty thousand in number
burnt to ashes by the sage Kapil, he wanted bring
down to the mortal world the heavenly Ganges. In order
to aocomplish this he practised severe austerity, and
the Qanges being pleased consented to do as he wished.
It came to the mortal world, and saved Bhagirath's
ancestors, and since then has remained here under the
name of Bh&girathi ( by which it is often known ) as the
result of Bhagirath's efforts.
BHARATA HUMBLES MARUTI'S PRIDE

In the battle between Bama and R&vana, Lakshman
fell down in a swoon by a missile hurled at h im by Rs,vana
To bring him to life M&ruti went to bring Mount.
Drona on which many efSoacious herbs grew. While
carrying it he felt proud of his strength. As MSruti was
passing Nandigram where Bharata was reigning he saw
Maruti, and taking him to be a demon shot him with an
arrow which threw him on the ground. Maruti was sorry,
for he thought that he would not be able to reach the
place where Lakshman lay unconscious, before sunrise
and therefore would not be of any help in restoring the
life of Lakshman. When MSruti met Bharata he related
his errand. Bharata at once put him on the tip of his arrow

430

APPIBNSIX II VISHNU-VlBHVAMmU

which had the name 'Rama' on it and shot him to where
Rama was. In this way M&ruti's pride was humbled.
VISHKU HOLDS BHBIGU'S KICK ( ITS MAEK ) ON HIB

CHEST AS AN ORNAMENT

Onoe in an assembly of rishis a question arose as io
who among the three gods was superior. Some favoured
Brahma and some Shiva and Vishnu nnd &e question
could not be decided. So it was decided that he would be
called the best of all who had forgivenesf and peace of
mind. Bhrigu went to Shiva and Brahma anu purpoMly
insulted them on which he was driven away by both.
Lastly he went to Vishnu, but He was asleep. So
Bhrigu gave Vishnu, a sharp kick on his chest, but instead
of getting angry, Vishnu humbly said, * I am sorry I was
sleeping and thus could not welcome you.' This was held
to prove Vishnu's superiority. The mark of Bhrigu'a Mek
is called Shrivatsalanchhan and god Visanu -iaws It a an
ornament to show what respect he has for Brahmins.

VIBHVAMITBA'S NEW CREATION

Trishanku, a king of the Ikshvaku family line, wanted
toperform a sacrifice with the help-of VishvSmitra, dwilring
to go to heaven with his mortal body. As VishvSmitra
was of the Kshatriya race, and the host Trishanku had
become a chandala ( untouchable ) by Vashishtha's curse,
no Brahman would go to take part in the sacri&ce. But
with great difficulty some Brahmans did come, though Che
gods would not take their oblations. At length VishvS-
mitra said, ' By the power of my own good actions, you
goto heaven, O king*. As VishvSmitra said this, the
king began to fly up like a bird heavenward, but Indra
{ the chief of gods ; would not allow him into heaven.
Trishanku began to fall but as he was falling, VishvUmitra
said, ' Stay just there, for your sake I will create a new
heaven and there I will locate you. ' So Trishanku rema-

431

BHAKTAVUAYA APPENDIX II

ined hanging in space and Vishvamitm commenced a sao-
rifice as he had resolyed and orei^ed somethings. But India
became frightened at it and prevailed on Vishvamitra to
stop his further creation. Indra caused Trishanku to give
up his mortal body and took him to bearen with a divine
body.

I VASHISHTHA AND VISHVAMTTRA, OB BRAHMAN'S
POW£RF*JL STICK

As Vishvamitra was once on a hunting expedition he
halted at the hermitage of Vashishtha who showed him and
bis army every kind of hospitality with the help of the
wish-cow which he possessed. Vishvamitra asked him to
five him the cow,but when Vashishtha refused, Vishvamitra
began to drag away the cow by force, but the cow created
four kinds of armies from her body and defeated him.
Feeling deeply mortified he went into the Himalayas, and
there practised severe austerities and obtained many
weapons and missiles which housed on Vashishtha, but the
latter took his Brahma-dand{the Brahman's stick) in his
hand and assuming a huge form swallowed them. ]

[ Another narrative about the Brahma-dand reads as
follows : — -Once on a time there was a dispute between
Vashishtha and Vishvamitra as to their superiority, and in
order to settle the question both of them went to Brahma-
dev. He asked chem to produce some witnesses in whose
presence the decision would be given. Vashishtha Srst went
to the sun and requested him to come. The sun said that
he had to give light to the earth and consequently could
not come. But Vashishtha placed his Chati ( a sanuyasi's
upper garment ) in the place of the sun, and told him that
it would do his work until he returned. Then he went to
the serpent Shesha who holds the earth on his head. There
Vashishtha placed his stick (the Brahina-stick) which would
gnii^rt the earth until Shesha returned. He then went

432

▲mMsix II vuHirn as a swak

to the oooon, and in its place kept his water>gourd to work
for it uiUil it returned. Yighv&mitra could not obtain any
such witnesses, and tbis established the superiority of
Vashishtha over him. ]
I ViSHWU D* THE FORM OF A SWAN

Once upon a time the sages Sanak and others ask^d
BroiunadeT in the Satyaloka ( Brahmadev's heaven ) a
phUosopfaicai question. His mind was at that time other*
wise engaged and so he could not answer. Just then
Vishnu appeared on the scene as a swan and removed
their doubts. ]

B. V- II iS 433

APPENDIX III

WORDS WITH NUMERICAL SIQNIFIOAHOK
USED IN THE BHAKTA VIJA YA
Words Under Numeral 3

Tritap or trividhata/j-.—ihe three classes of affliction, indi-
cating their origin, seat or nature, viz ,Adhymmk:
psychical ( as sorrows, sickness ), (2) Adbihhautik
physical or material ( as earthquake, conflagra-
tion, inundation ); (3) Adbidaivih from tiie gocis or
devils or fate ( as injury from lightning, p«stJ-
lenoe, blight ).

Three kinds of actions: — ( 1 ) Jfa?/tA;= bodily, ( 2) V3chik=
verbal, (3) Jf5namA= mental.

Tribhutait: — three lands, viz.,(l) Svarga, heaven, (2) Mrttffu^
loka, mortal world, ( 3 ) Pa/at, hell, or lowar
regions.

Words Under Numeral 4

Four kinds of sin: — (1) bodily, (2) verbal, (3) mental and
(4) bansargik, contagious.

Chaiurmmija: — a period of four months, commencing from
the bright 11th of Ashadha { July ), and ending on
the bright Uth of Kartik ( November ).

Charavastkd: — four states: (1) Jugrili, wakefulness; (2)
Suapna, dreaming; (3) Suahupti, sound sleep with-
out dreaming; (4) Tun/a or Turiya, simple consci-
ousnesf", the state of abstraction from without
and of absorption in the contemplation of one's
own spirit.

Char khani:—the four classes of the animal and veg table
kingdom: (1) Andaja, oviparous, ( 2 ) Jaraja,
vivipa?uus, (3) Svedaja, sudoriparous, (4) Udbhijja
ground-bursting ( vegetating ).

C7jar a«/iram;- The four religious orders referring to the
four stages of life: (1) Brahmackarya, celibate life.

APFBHDIX III WORDS UNDEB 4-6

(3) Orihaatha, householder, (3) Sannyas, abandon-
ment of all worldly possessions and earthly affec-
tions; (4) VaTUXprastha, forest life.

Cliar mukii: — The four stages of salvation: (Ij^a/o^Stresi-
dence in tbe heaven of a particular deity: Brahma,
Vishnu, Shiva, Devi, Indra; (2) Samlpata, nearness
to tbe deity; (3) Sarupa/S, assimilation to the deity;

(4) Sdi/ujyatd, absorption into the essence of
Brahma.

(^ar mudra : — an air or disposition of countenance during
abstract contemplation, four such are enumerated:
( I ) Bhuchari, ( 2 ) khecfuxri, ( 3 ) chachari, ( 4 )
agoclari.

Char yuge : — Four eras : (1) Krita, (2) Trela, ( 3 ) Dvapara
and ( 4 ) Kali.

Char vama : — ^The four castes or orders ; ( 1 ) Brahmans,
the priestly class; ( 2 ) Kshalriyas, the warrior
race; ( 3 ) Vaishyas, traders; (4 ) Shadraa, servants.

Char vani i — four kinds of speech:-( 1 ) Para ( ear )
( 2 ) Pashyanli ( eyes ), ( 3 ) Madhyama ( nostrils )
( 4 ) Vaikhari (tl:e tongue ).

Char Veda :— the four Vedaa. — ( 1 ) the Rig Veda, ( 2 )
th«J Yajur Veda, (3) the Sama Veda, (4) the Alharva
Veda.

Char purusharth tr-The four principal objects of human
life: ( 1 ) tbe acquisition of merit by pious and
virtuous acts; ( 2 ) the pursuit of fame, riches, or
power; { 3 ) the enjoyment of the pleasures of
sense; ( 4 ) the seeking and working out for final
emancipation.

Words Under Numeral 5

Frana : — a vital air. Five are enumerated: ( 1 ) PrSna, this
has its seat in the lungs preeminently, and is ex-
pressed as life or vitality; (2) ApQna, this has ita

435

BHAKTAVUAYA APPEITDTX IH

seat in the anus; (3 ) Vyma, the vital air diffosed
throughout the body; (4) Udana, the vital air
that rises up the throat and pitsses into the 'head;
1 5 ) SamSnOj that vital air which is considered
essential to digration.
Pttocbakannya : — the five most chaste wives, ( 1 ) AbOyt
the wife of Riahi (Sage)Oautama, (Z) Oraupadi the
wife of the five Pandav brothers, ( S ) Sita thtt
wife of Rama the seventh avcUar of Vishnu, ( 4 )
Tara the wife of Vali (monkey king ), or of
Brihaspati, the preceptor of the gods, ( 5 ) Mando-
daii the wife of B&vana the ten-headed monster.

J^mcha gandha : — ( 1 ) Kapur, camphor, ( Z ) kankol, all
spice, (3) lavang, clove, (4) jayapltal, nutmeg >
(5) supcai, bbtelnut.

fimteha gavya : — the five products of the cow : — { 1 )
gomuira, cow's urine, ( 2 ) gomaya, cowdung •
( 3 ) dudh, cow's milk, ( 4) dahi, curds, ( 5 ) <«ja,
clarified butter.

Pancha tatve or pancha matuAhiUe : — the five natural ele-
ments:— ( 1 ) Prithvi, the earth, ( 2 ) Apa, water,
(3) rej,fire,(4) Vayu^ih» wind,(5) JiArosAa, cavity.

Pancha tanmatra or pamcha vishaya : — ( I ) Shabda, sound .
( 2 ) Sparaha, touch, ( 3 ) Rupa, form, ( 4 ) Ran*
juice, ( 5 ) Gandha, smell.

Pancha PSndava : — ^The five Pandav brothers, the sons of
King PanduK 1> Dharma, (2) Bhima, ( S ) Arjuna,
( 4 ) Nakul and < 5 ) Sahadev.

Pouch maASj/adnva ^— The five oblation servioeB. This
presentation of food, before beginning the meal,
to the gods, saints, demons, manes of ancestors,
and men, is a part of a Brahman's daily courses
The five terms »,Te:{l) Devayadnya, (2) Pitri-
436

jimmsiz III WORDS uhdbb 5-6

yadnya, ( 3 ) Bhulayadnf/a, ( 4 ) iianushyayadnifat
( 5 ) Brahmayadvya.

PemcheJcahari mantra : — A. myetio formula of five letteis.
Nomas Shivaya, a bow to God Sbiva.

Panehamrita i — ^The five neotaroua sabsisnces : (1) Paya
milk. ( % ) dahi cards, ( 3 ) ghrita clarified butter,
( 4 ) madhu boney, ( 5 ) aharkara sugar. In a
mixture of these five elements of immortality an
idol is bathed.

Pmehagniaadhan : — Performanoe of a particularly aust«n
devotion consisting of sitting in the midst of
four fires burning northwards, southwards, eas^
wards, westwards, and the fifth the sun through
his day's course.

Words Under Koineral d

Shttdguna .—The six attributes of God : ( 1 ) Samagm
aiihvarya all sovereignty or lordi^hip, ( 2 ) Samagn
dkarma all goodness or excellence, ( 3 ) Samagm
yasha all glory, majesty, or power, ( 4 ) Samagra
ahri all opulence or fulness, ( 5 ) Samagra dngdna
all knowledge or understanding. ( 6 ) Samagra
vairagya absolute exemption from desire or
affection ( i. e. all-dispassionateness. )

Sndras .—The six flavours or taf tes : ( 1 ) sweet, ( 2 ) soar,
( 3 ) salt, ( 4 ) pungent, ( 5 ) astringent. ( 6 ) bittar.

fiAadnpu .—The six enemies of the soul: (1) lust, (8)
anger, ( 3 ) covetousness, ( 4 ) love or affection^
( 5 ) pride, ( 6 ) envy.

Shadvarga : — A claes of six vices or blemishes : ( 1 ) sexual
passion. ( 2 ) anger, ( 3 ) cupidity, ( 4 ) natural
affection, ( 5 ) pride, { 6 ) jealousy or envy.

ShoahtUpujan .—Warship performed of Shashthi ( Durga )

437

BHAKTAVUATA APFXNBCX III

and other goddeeseg by a woman on the sixth day
from her delivery.

Shot ahaatras. — ^Thesix aha^raa as asoribed to the Riahis
( Sages } Kanad and Qautam : — the two Nyaya,
the two Mimanaa, the Sankhya and the Yogai
at according to another enumeration; NyoLya,
VadaheahikOf Mimanaa, Vedanta, SSnkhya, PalBn-
jala ( Yoga ).

Bhadurm : — ^The six waves. The six excitements of the
ahadripu ( six enemies ), ahadurmitiacU being the
river agitated by these waves, viz. man, ( 1 ) Shoka
sorrow, ( 2 ) Moha temptation, ( 3 ) Jara old age,
(4) Mrityu death, ( 5 ) Kakudha hunger, (6) PipUaa
thirst.

Bhadakafiarimantra : — ^A mystic formula of six lettexs, Om

Namaa Shivaya.
Shot dttrahanas . — ^The six schools of Hindu philosophy.
W<Mrds Under Nnmera] 7

Boflapuris .•--The seven salvation-giving cities: ( 1 ) Ayo-
dhya ( Oudh ), ( 2 ) Mathura, ( 3 ) Maya. (4) Eashi
( Benares ), ( 5 ) Eanohi, ( 6 ) Avantika ( Ujjain ),
( 7 ) Dwarawati ( Dwarka ).

Saptachiranjiva: — Seven ever-living persons : (1) Ashva-
tthama, (2) Bali, (3) VySs, (4) HanumSn
( Maruti ), ( 5 ) Bibhishan, ( 6 ) SZripaohatya,
( 7 ) #arashurSm.

Bapladhatu : — 1. The seven elementary substances of the
body, viz., ■< 1 ) Ra»a chyle, ( 2 ) Rakta blood,
( 3 ) Mansa flesh, ( 4 ) Meda fat, ( 5 ) Majja marrow,
( 6 ) Aathi bone, ( 7 ) Shukra semen.

2. Seven metallic substances : ( 1 ) Suvarna
g(dd, ( 2 ) Rc{jala silver, ( 3 ) Tamra copper, ( 4 )
438

JlWBHDXX III WOEDS UNDER 7-8

Vanga lead. (6 ) Naga tin, (6 ) Tikshnaka iron,

(7) Karuya bell metal.

Saptapadi :—A ceremony during the solemnization of
marriage, the bridegroom taking seven steps on
rice with his bride; this makes the marriage
irrevocable.

Saptaloka: — The seven loka or worlds : (1) Bhurloka, the
earth, (2) Bhuvarlbka, the region between the
earth and the sun, the world of the muni, siddhis,
etc., (3) Svarloka, the heaven of Indra, betwixt the
sun and the polar star; (4) Maharloka, the sphere
of the sun and luminaries; (5) Janaloka, the abode
of the sons of Brahma, (6) Tapoloka, the heaven
of beings mighty in tap or austere devotion, ( 7 )
Satya'.oka, the heaven of Brahma and the risbis
( sages).

Words Under Nameral 8

Aahtabhava: — the eight affections of the body considf^red
as indications of the prevalence of aaivagwna ( the
quality of goodness ). These are: ( 1 ) Stambha,
stupefaction, (2) Sveda, perspiration, (3) Romancha,
errection of the hair of the body, (4) Svarabhanga,
or vaisvarya, fluttering of the voice, (5) Vepathu or
kampa, trembling, (6) Vaivarnya, change of colour
for the worse, (7) Ashrupata, flowing of tears,

(8) Prcdaya, syncope or swooning.

Ashtavidha yoga : — the eight modes of yoga or self-rea-
traint in profound contemplation: (1) Yama, res-
traint or government of the senses; (2) Niyama, a
religious observance; (3) Asana. posture or atti-
tude; <4) PranSyam, breathing; (5) Fratydhar,
withdrawing or restraining the organs from the
objects of sense; (6) Dharana, suspending the
breath, abstracting th« mind and restraining all
459

BHAi:TAVrJAY4 AWSWDIX III

mental wants; (7) l^9na, profoond and abstimai
oontsmplation; (8) SamiOdM, de«p oontempkkion,
abetraoted or absozbed state.

Aahitt siddhi: — The eight sspematnral powers or oapabili-
ties: (i> AmmS, infinite inmuteness; (2) MahimS,
greatness; (3) Oartma, gravity; (4> iLopfemS, light*
nei»: (5) Propii, faculty of obtaining everythii^.
(6) PrSkSmya, irresistible will; (7) IshHwi, suprem-
acy; (8) Vashitixt, holding in command by magl-
oal means.

Athmng ^-Eigbt parts of the body : (1) Shiro the head; {%}
VaAaha chest; (3) Hridaya heart; (4) BSku arms;
(5) J7rM thighs ; (6) Jct^ha legs; (7) Dkopn
elbows: (8) Padanguli toes.

W«ards Under Nnmeral 9

IfdHmdha bliaMi: — ^The nine kinds of worship (of tlw
supreme God or of an idol representing soraa
god X These are: ( 1 ) Skramit hearing ( the atfari-
butes, excellenoies, or wondrous achievements of,
as read or reoited ) ; ( 2 ) Ktrfan reading or reoit>
icg ( thdise attribntes, etc. ) ; ( 3 ) Bmartm calling
to mind or meditating upon (the names and
perfections of ) ; ( 4) PUdaxnwt washing, kneading
or shampooing, etc., of the feet of ; ( 5 ) Atxhan
outward worship or common service, consisting
in washing, anointing, presenting mdmdya(gi(iB
etc. ) ; (6 ) Vandan adoration or performing inamaa^
li^, cto. ; (7 ) DSsya service in general in or about
the temple; ( 8 ) Sakhna oultival^ing friendship
or familiar intercourse with; ( 9 ) Atmammdan.
consecration of one's self.

Kaea indr^/as : nine organs : — two «ars, two eyes, two
nostrils, one month, the urethra, and the anus.
440

APFKKDIX m WORDS UNDBB 9-10

Nava ra$ ^— the nine sentiments or pawions : ( 1 )
ShringSr love; (2) nsaya raixQi', (S) Kanm
pitifulness or tenderness; ( 4 ) Raudra anger; ( S ).
Vira herolBm; ( 6 ) BhayQnak terror or fear; ( 7 )
Adbhula astonishment or surprise; ( 8 ) BMaim
disgust; ( 9 ) ShUttta tranquillity.
Words Under Numeral 10

Daahangadhupa : — an incense composed of ten fragrant
ingredients: ( 1 ) Demdar, ( S ) Motha) ( 3 ) Uplata;
( i ) Chhali; (b)Ata;{6) Jula-, ( 7 ) Nakhia { 8)
fti/; ( 9 ) Lakh; ( 10 ) Harada.

OB
( 1 ) Koghltka; ( 2 ) Gtda; ( 3 ) Lakh; { 4 ) Haritakii
( 5 ) ffa/ ; ( 6 ) Jcaamaai;(l ) Shiiaraa;{%) SUkhar-,
(9) Moth; (10) Ougpul.
OR
(1) Nakhia; (2) Fcifa ;( 3 ) C*andan ( sandal ) ;
(4) Uda; (5) Vi^esh; (6) ^gar; (7) Tup
(olariGed butter); (8) Kapur (camphors);
( 9 ) Honey ; ( 10 ) Roaea.
Jktaha aiatar : — the ten principal avalars of Vishnu: (1)
Matsiia fish; (2) Kurma tortoise; (3) Varnlha
boar; ( 4 ) Ndrasinha half man, half lion; ( 5 )
Vaman dwarf; ( 6 ) Parashuram the axe wielder;
(7) Rama; (8) Krishna; (9) Bftddha; (10)
Kaltthki.
Ten characteristics of a Brahman : — ( 1 ) Shama a restrains,
of passions; ( 2 } Dama curbing the passions; ( 3 )
Shauch purity; ( 4 ) Dana giving; ( 5 ) Santoshe
satisfaction; ( 6 ) Kshama forgiveness; ( 7 ) Arjava
straightforwardness ; ( 8 ) Bhaldi devotion to God ;
( 9 ) Daya kindness ; { 10 ) Saiya tnithfulneas.
JDaaka qrantha .—The ten books of the Bigveda : ( 1 ) Stat'
Ma; {%) Brahman; (3) ilran; (i) Shikahce;
441

BHAKTAVIJAYA APPENDIX III

( 5 ) Kalpa ; (6) Vyakaram ( grammar ); ( 7 ) Vig-
anlu; (8) Nirukfa; (9) Ohhanda (prosody)
( 10 ) Juotisha ( astrology or astronomy ).
Words Under Nameral 12

The twelve marks of the gopichandan clay H 1 ) Forehead ;

( 2 ) throat ; ( 3 ) chest ; ( 4 ) naval ; ( 5 ) right flank;

(6)right arm; (7) right ear; (8) left flank;

(9) left arm; (10) backbone; (U) neok;

( 12 ) left ear.

The twelve Jyotirlingas :— In the following twelve places
thc»-e are temples dedicated to Shiva: ( I ) Kashl-
vishveshwar ( Benares ) ; 2. Tryambakeshwar ( at
Trimbak near Nasik ); 3. Rameshwar ( Ceylon );
4. Malikarjun ( Srishela, Madras Presidency) ; 5.
Kedareshvar ( in the Himalayas ) ; 6. Mahakal-
eshvar (Ujjain ); 7. Onkareshvar (Mandhata on the
banks of the Narmada ) 8. Ghrishneshvar ( EUor );
9. Nageshvar (Avandhya) 10. Somanatb (in Kath-
iawar ); 11. Bhimashankar ( Poona District >,
12. Vaijanath ( Parali, District Thana ).
Dvadashakshari mantra:— & mystic formula containing
twelve letters: Om namo bhagavaie vSmdetxiya

Words Under Nameral 13

Trayodashguni vida :— rolled betel-leaves with thirteen in-
gredients: ( 1 ) betel-leaves; ( 2 ) lime; ( 3 ) betel-
nut; ( i ) catechu; ( 5 ) clove; ( 6 ) nutmeg; ( 7 )
nutmaoe; ( 8 ) saffron; ( 9 ) all-spioe; ( 10 ) coooanut
kernel (11) camphor; (12 ) cardamon; (13) almond.

Trayodashakshari mantra: — a mystic formula with thirteen
letters: Shri ram jayaram jaya jaya ram.

Woids Under Nameral 14

C2ftot««i5ra/ne:--The fourteen precious things obtained
from the ocean on churning it; via., ( 1 ) Lakshmi
442

AFPKNDIX III WORDS UNDKB 14-16

( Vishnu's wife ); ( 2 ) Kausiubh ( Vishnu's orna-
ment ); ( 3 ) PdrijcUak ( the wish-txee ); ( 4 ) Sttra
( wine ); ( 5 ) the moon; ( 6 ) the wish-oow; { 7 )
Airavai ( Indra's eleph&nfe ); ( 8 ) Apaaras, the
heavenly damsels such as Bamhha, Urrashi,
TilottamS, Menaka, eto. ( 9 ) a horse with seven
moulhs ( belonging to the sua ); ( 10 ) the deadly
Hdlahal ( poison ); ( 11 ) Hari's ( Vishnu's ) dhanu
{ bow ); (12 ) shell; ( 13 ) nectar ( the drink of the
gods ); ( 14 ) dhanvantari the physician of the gods.

OhaoadSlue rcUna: — A fourteenth precious thing is chavadSve
ratna, a sound flogging or beating.

Ohaudn indya : — 1. The 14 divisions of science: ( 1-4 )
the four Veaas, ( 5-10 ) the six angaa ( grammar,
prosody, astronomy, pronunciation, interpreta-
tion of usual terms, the Hindu ritual,) ( 11 )
the eighteen Puranam, ( 12 ) mimansa or theology,
{ 13 ) nyayu or logic, ( 14 ) dharma or law.

OB 2. ( 1 ) Spiritual knowledge, ( 2 ) chemistry, ( 3 )
music, ( 4 ) the Vedas, ( 5 ) astronomy or astrology;
( 6 ) grammar, { 7 ) archery, ( 8- ) swimming, ( 9 )
logic, ( 10 ) an indecent treatise on the art of love,
( 11 ) equestrian skill or horsemanship, ( 12 )
dramatic acting or assuming many disguises, (13)
husbandry, ( 14 ) medicine.

OR 3. { 1-4 ) The four Vedi.% (5-8) the four minor Vedas^
( 9-14 ) and the six Sf^slras.
Itf ords Under Numeral 16

The sixteen purificatory rites: ( 1 ) Garbhadhan sacrifice
on or before conception; ( 2 ) Punsavan sacrifice on
vitality in the foetus; ( 3 ) Anavl(Ahan B&ori&ca in
the third month of pregnancy; ( 4 ) Vishnubali
flaorifice in the seventh month; ( 5 ) SimantomtaifaH
443

BHAKTAVirATA APFIHOEZ III

flserifioe in the fourth,. sixth or eighth months; (6)
JWakarma, giving the infant clarified butter oat
of a golden spoon before dividing the nav^l string:
( 7 } IfSmahxrana, naming the child on the ienth,
eleventh, twelfth, or the lOlst day; ( 8 ) Nishkra-
mon, carrying him out to be presented to the moon
on the third lunar day of the third light fort night;
( 9 } Sttryavalokan, carrying him out to be present*
ed to the sun in the third or fourth month ; ( 10 )
Antuzpraahan, feeding him with rice in the sixth
or eighth month, or when he has out teeth ; ( II )
Chudakarma, tonsure in the second or third year*
( 12 ) Vpanayana, investiture with the sacred str-
ing in the fifth, eighth, or sixteenth year; (13)
Mohtmamya, instruction in the Oayatri after the
mufij thread ceremony ( 14 ) Samavartama, loasen>
ing the mtinja from the Ioips; ( 15 ) Vvxiha marri-
age; ( 16 ) Svargnrohana, obsequies.

ShcdashopachSm. — the performance of sixteen points in
idol-worship: ( 1 ) Avahanti, summoning or invok-
ing; ( 2 ) Aaana, offering a seat; ( 3 ) Padyo, water
for cleaning the feet ; ( 4 ) Arghya, an oblation to
gods or venerable men, of rice, durva ( grass ),and
flowers with wacer only ; in the palm of the hand
or in a small vessel ; ( 5 ) Achamtm, i>ipping water
before or after religious ceremonies or meals, from
the palm of the band; (6) Snnna, bathing'; (7 )
Vastro, offering a garment ; ( S ) Yadnyopavifa,kh«
sacred thread, (9) Oavdka, sandalwood paste; ( 10 jt
Ptii>hpa, flower8.( 11 ) Dfmpa, incense; ( 18 ) IXpa,
light; (13 ) JVojtM/a, offering of some eatable;
( 14 ) JDafcshina, offering of money; ( 15 ) Pradah-
sAtna, circumambulation ; (16) Maniraiuahpa
the gowpen or double handful of flowers; a(»x>m>
444

AfniHDIZ III W0ED8 UNDSR IChM

paided by tba reoikation of • >n.aUm thrown on
tha idol's bead ( as at the oonolosion of wonhip X

Words Coder Komeral 18

1h» el^bteen Puranaai--{ 1 ) Matsya ; ( 2 ) Marftandeya ; ( 3 )
BkaiHshya ; ( 4 } Bhagawt ; ( 5 ) Brahmanda ; ( 6 )
Oaruda; (7) Linga; (8) Padma;(9) Fbmon ;
(10) Agmi; (11) iTurma; (12) Sktmda; (13)
i^orad; ( 14 ) VOrah', ( 15 ) Brahmavaimrtaki ( 16 )
F«tf« ; ( 17 ) Bnhm ; ( 18 ) Fa/wifti.

TIa minor eighteen PuranasH. 1 ) Brahm; (i) Fi'sAnu;
( 3 ) Sfuixx; ( 4 ) Brihda Narad; ( 5 ) Laghunarad ;
(6) Nwraainh. (7) J^Aa^wi/; (8) JRemtiba:(9)
yamonarad; (10) Hansa\ (11) ^ondtproftta;
(12) '/ayufirokala; (13) TtsAnuraAa^; (14)
3'a/««sjr ; ( 15 ) Bhagivatt ; (16 ) i'asAujwi ; ( 17 )
Bhavishya ; ( 18 ) Brahmand.

Words Under Nameral 24

The twenty-four elements : — ( 1-5) The five ttatural elements',
▼is., the earth ; water; tire ; wind ; space or oavity;
(6-10) The five objects; vis., sound, touch, form, juice,
smell, referring respeotiTely to the ear, the skin,
the eye, the tongue and the nostrils ; ( 11-30 ) Ten
organs : — five organs of sense and five organs of
action; (31) the miad;(32) egotism, self-love
considered as spiritual ignorance ; ( 33 ) intellect ;
and ( £4 ) mo^a ( illusion ).

Wovds tDodcr JKnmoral 33

Ik* Uiiity-thrM gods : vix., 12 Adttya ( suns ) ; 11 Rudra ;
8 Vasu ; ooe Indra ; one Prajapati ; total 33.

Words Coder Nnmeral 64

lit* sixty-four arts or aooomplishmants r~*( 1 ) <?t/a singing
or song : ( 2 ) V<idya insixumental music ; ( 3 )
UrUtia dancing; (4) Naitta onion of singing,
445

BHAKTAVIJAYA APPENDIX. Ill

danoing and instrumental music; (5) Alekhya
writing or drawing; ( 6 ) Viaheshakachhed tatooing
or the making of spots, lines and figures on the
person by puncturing and staining ; ( 7 ) Tandui-
kusumbaliprakar investigating and arraying ( an
idol etc. ) with rice and flowers ; ( 8 ) Pushpastaran
spreading and arranging a couch of flowers ;
( 9 ) Dashanvasanangarag painting, stainine, dye-
ing, colouiing (of teeth, clothes, body) ; (10) Marti-
bhumilaxkarma fixing of gems or stained glass into
a floor, mosaic work ; (11) Shayanarchan laying
and disposing of beds, sofas, reclining carpets
and cushions ; ( 12 ) UdaJcvadija playing on musi-
cal glasses with water ; ( 13 ) Nepathyaynga scenic
representation, stage-playing; (14) UdaJcaghat
arresting and accumulating water in aqueducts,
cisterns or reservoirs ; ( 15 ) Chitraycga picture-
making, limninpr, decorating etc.; (16) Malya-
grathanvikalp stringing of rosaries, necklaces; gar-
lands, wreaths; (17) Karnapatrabhangq, art of mak-
ing ear-ornaments ; (18) .Panahtrasiragasnvayojan
preparing of lemonades, sherbets, acidulated
drinks, spirituous extracts with due flavour
and colour; ( 19 ) Sucfiiranakarma needlework,
tailor work, sewing; ( 20 ) Sulrakrida making
of parrots, flowers, tufts, tassels bunches,
bosses, kops, etp. out of yarn or thread; ( 21 )
Sugandhyukii art of making perfumes; { 22 )
Vinadamarukavadyani drum and tabor beating;
( 23 ) Prahelikakutavanidnyana solution of riddles,
enigmas, covert speech, and ■•'erbal puzzles;
( 24 ) Pratimala casting images into a mould.
( 25 ) Durvanchakayoga device or strategy for
outwitting and overftoming the wi<^ed; ( 26 )
Pustakavachan or pusfakavdcHaskakfi reading, in-
446

APFBNDIX III WORDS UNDER 64

olading ohanting or intoning; ( 27 ) Naiakakhyayi-
kadarahanam histrionic or soenic representation;
( 28 ) Kavyasamuayapuran completing Btanzaa
upon receiving 8 pMt; (29) Patfikavetrabanavikalpa
praoiioa with sword, single stick, quarter-staff,
bow and arrow etc., fencing archery etc., ( 30 )
PushpavaHka flori-culture; ( 31 ) Yantramatrika-
dharan matrikasarwachyam art of forming mystical
diagrams and of addressing spells, binding
amulets etc.; ( 32 ) Manastkavyakriya poetic crea-
tion or invention; ( 33 ) ChJialUayoga art of deceit
and trickery; ( 34 ) Tarkakarma reasoning or
inferring, weighing, pondering, considering;
( 35 ) Tukshana chopping, paring, planning, car-
pentry work; ( 36 ) Vastu architecture; ( 37 )
Baupyarahmpariksha knowledge of coins, metals,
and jems; ( 37 ) Dhatuvada chemistry or minerol-
ogy; ( 38 ) Maniragadnyan colouring ( by foil or
upadhi ) of gems and beads; { 39 ) Balakndana skill
in youthful sports; ( 40 ) Akardvyan judgment
( i. e. of appropriate places and of the nature,
quantities and qualities of contents of) mines
and quarries; { 41 ) Vrtkshayurvedayoga art of
determining the age of trees and plants;
(42) Meshakukkutalavakayuddhavidbi urging goats,
cooks, quails, etc. to fight one another. ( 43 )
Shukasarikapralapana teaching of starlings,
parrots etc. to speak; (44) Ufmhnn, setting on,
stirring up, inciting, animating, stimulating; (45)
Kesliamarjan, kaushala dressing the hair with
unguents and perfumes; (46) Abkidkanakoaka
knowledge of the dictionaries or many vocables,
languages, dialects; copia verborum vel fandi;
( 47 ) fJhekliaraviday^jann, binding of turbans and
chaplets, and forming of crests and top-knots;
447

BHAKTATIJAYA APPENDIX IH

{ 48 ) Oandhuyukti, art of preparing perfumes and
odours; ( 49 ) Bkushanayojan, disposing of orna-
ments and decorations; ( 50 ) Aindrajala, magio
or sorcery; ( 51 ) Kratichamaranayoga, art of
assuming disguises, characters and deceptive
forms; ( 53 ) Hastalaghava, dexterity or manual
skill; (53) ChUrashakapupcd>haktavikarkariyat culin-
ary art, cookery; ( 54 ) Akaharamushtikakathan, art
of diving the contents of a closed hand; ( 55 )
Deshabhanhadnyana, knowledge of one's own
tongue and of its dialects; ( 56 ) Chhomdodnyana
knowledge of scanning or construing verse; ( 57 )
Kriyavikalpa knowledge of processes and methods
in general ( 58 ) Vaafragapana art of disguising
and falsifying cloths ( making cotton to appear
as silk, and what is common to appear as fine or
good ); ( 59 ) Dyutaviaheaha art of playing with
false dice etc. gambling roguery; ( 60 ) Akarshak-
krifia art of drawing into one's possession ( as by
mnnfras ) of the property of others: ( 61 ) Mlechhif-
akavikaljxi discrimination of foreign languages
( from the Sanskrit ); ( 62, 63, 64 ) Vainayikavidyad-
nyana or vaijayikatulijani or vai/nlikavidyadnyana
knowledge of the several departments of conjura-
tion, charming, and devil-craft.

The following are also enumerated : —

( 1 ) Nritt/a; ( 2 ) Chifra; ( 3 ) Vadifra; ( 4 ) Mnnira-
( 5 ) Tanfra; ( 6 ) OJuinavrishli; ( 7 ) SanskrUajnlpanr
{ 8 ) Knynkalpn; ( 9 ) Dnyana ; ( 10 ) Vidnyanai
( 11 ) Dambha; ( 12 ) Ambustamhha; (13) Oita; ( 14 )
Talnman; ( 15 } Akam(/opan;(l6) Aramaropdn; ( 17 )
Kavyashnkti; ( 18 ) Vakrokli; (19) Naralakshana;
( 20 ) Oai'tpnriksh/i; ( 21 ) JHayaparikaha; ( 22 )
Vasfushuddhi; ( 23 ) Laghuhuddhi-, ( 24 > Shakunn-
448

JlPFENDIX III WORDS UKDEB 64-84

vichar, ( 25 ) Dharmachar', ( 26 ) Andajachvma'
Ifoga; ( 27 ) Natya\ ( 28 ) Orihadharma; (29) Supra-
aadcmakarma; ( 30 ) Kanahasiddfii; ( 31 ) Vamaka'
vriddhi; ( 32 ) Faftpatow ; ( 33 ) Kamcdagltam ; (34)
Lalitacharan; ( 35 ) 7cn/asnra6MaAarana; ( 36 )
Bhrityqpachar; ( 37 ) Qehachar, ( 38 ) Fi^aAaroTia;
( 39 ) Paramraiarana; ( 40 ) Finanad; (41) Fi/anda-
»«d; ( 42 ) Ankasthki; ( 43 ) Janachar, ( 44 ) ^«Mi-
bhabhrami ( 45 ) Sharirshram; ( 46 ) licdnamani'
bhod; ( 47 ) laptparichhed; ( 48 ) Vaidyakriya; ( 49 )
iTamavtsAAaciran; ( 50 ) iZiiTta^n; ( 51 ) CfukurO'
bandJum; ( 52 ) iSAo/iAAaneian; ( 53 ) J^u/:tomandan;
( 54 ) Kathakathan; ( 55 ) Kusarnagrathan; ( 56 )
FarcR;«sAa; ( 57 ) jSbfTod^sAamAes^; (58) Fan^ya
( 59 ) Bhojyar, ( 60 ) Abhidhanapetriduyan; ( 61 )
FoatrabAoran; ( 62 ) Yathaathan: ( 8S ) ^n^aiS»&2-
n^; ( 64 ) Prasknahepralika.

Words Under Nnmeral 89

OhaurySshichorpherS or gorA^: — the round of eighty-four
lakhs of births, rebirths or transmigration.

B.T. n 29 449

APPEHDIX lY

EPITHETS OF VISHNU FOUND IN THE
BHAKTAVIJAYA

THESE BPITHBT8 ARE AMO APPLICABLE TO VlBHinJ'S

AVATAB8 SOOH AS RAMA, KRISHNA AND VITHOBA

( Alphabetioslly arranged )

a

Aduda :— One whose form is unobanged.

AcMntya : — Oi^e who is beyond thought and meditation.

Achytda ?— One whose form is unvarying.

Aja . — One without birth.

Ajiia : — Unoonquered one, invincible.

Antaka ^— The destroyer of beings.

Atindriya i^-One who is not an object of sound, touch, etc.;

one beyond the sense organs.
Adhokshaja : — One who occupies the space between the

sky and the earth with a universal form.
Anagha : — Free from sin.
Ananiai-il) Infinite, without end; (2) AnantashSyi

(Ananta the serpent Sheaha, and shSyi recliner ) :

Eecliner on the serpent Shesha. ( 3 ) AncmtatmiS

Infinite soul.
Anekamurti : — One who assumes various forms.
AmufirjOt Amurtiman : — One without form.
Amrit :— One without death or one who gives salvation to

beings.
Aravindakaha : — Lotus-eyed one.
Avyakfa : — One without form.
Avyaya : — One without change.
Ashoka :— One without sorrow, or One who dispels the

sorrows of beings.

450

APFKNDIZ IV DIVINE BPITHBTS

AakvaUha f— Unsteady.

Akahara :— One without waste; One whose form suffers no

change.
AcUdeva : — ^The primal cause of the universe and the home

of resplendent qualities.
Anandi : — Giver of joy to beings ; One of delightful fonn.

B

BijcHxvyaya : — Unchanged cause of the universe.

Brahm ^— The greatest of the great; inoreaser of the world;

the all-pervading element.
Brahmanapriya . — One loved by the Brahmans and who

loves the Brahmans.
Bhaktavataala .—One who is kind to His bhcMaa.
Bhagavana .—-One possessed of the sixfold fortune :

( 1 } All-sovereignty, ( 2 ) All-excellence; (3)
Allglorr. ( 4 ) All-opulenoe; ( 5 ) All know-
ledge; ( 6 ) Absolute exemption f rcna desire.
Bhayakrit : — Creator of danger to His bhaUas who have

gone astray.
Bhyancuiiana . — Dispeller of the disasters of His bhaklcu.
Bhtttatma : — One who resides in the heart of beings.

e

Chakrajdhara ot Chakri . — ^Wielder of the Stuhrshan disk.
Chaturbahu or Chaturbknja,Chaturbhava : — One having four
hands indicating, as it were, the four principal
objects of human life : ( 1 ) The acquisition of
merit by pious and virtuous acts; ( 2 ) the pursuit
of fame, riches or power; ( 3 ) the enjoyment of
the pleasures of sense; ( 4 ) the seeking and work-
ing out of final emancipation.
D
Jkmtodara : — One who was fastened by a rope by Yctshoda

in his Krishna avatar.
Deoakinandana : — ^The son of Devaki-Erishna.

451

BHAKTAVUAYA APraiNDIX IV

Devesha . — God of gods.

DJtaraaidhara, Dharadhara :- Who in the form of the serpent
Shesbs supports the earth on his hood, or as a
Varaha (boar) avatar held it on its task.

Dhata : — Holder of the earth in His various forms as
Shesha, etc.

G

Oadadhara : — Holder of the Kaumodaki mace, an indication

of intellect.
Oarudadhvnja : — Whose banner bears the emblem of

Garuda, the eagle, Vishnu's vehicle.
Chpaii : — ( Oo, cow or the earth; pati, supporter ) Supporter

of cows or the earth.
Qminda : — ^Protector of cows, speech and the earth.

H
Satri : — ^Destroyer of sins or of a desire for earthly life.
Hrishikesha : — ^The Lord of the senses and of the heart.

I

Ishvara: — Lord of the whole universe and possessor of
all-opuletice.

J

Janardana : — Punjsher of the wicked; Giver of benevolence

to beings.
Jaya : — Restrainer of anger, and subduer of all beings.

K
Karta : — Creator of the world.
Kama OT Kanta: — ^The most beautiful, as beautiful as a

hundred gods of love put together.
Kola: — Destroyer of everything.
Keshava, Keshiha: — One who has beautiful hair, or is the

destroyer of the Keshi demon.
Xr/aAna:— Dark-complexioned one, the eighth avatar of

Vishnu.

452

APPBKDIX IV DIVIHB mETTHBTB

Kanta, pati, nayaka, vara, vaUabha,nath, dhava, ramana, pnya:
These words following a female noun mean the
husband of; e.g. Bamakanta, the Husband of Bams.
RukrmrdpaH the Husband of Rukmini, etc.
L

Lokabandku'. — Brother of other beings.

Lokanath: — Lord of the universes.

M

Hadhusudana: — The destroyer of the demon Madhu.

Mahadeva: — The greatest of the gods.

Mahdbhaga: — Highly fortunate.

Manohara: — ^The attracter of the minds of beings by his
qualities, such as beauty, etc.

Makahhuta: — One who does not suffer by the change of
time, or who is the elementary titith.

Mahid.hara:—Oi\e who supportc the earth.

JMadliava:— The Husband of Ma ( the goddess of wealth );
one born in the Madhu family line.

Mukunda:—Gri-7ei of salvation to His bhaktas.

N

Narayana: — Pervader of. the five elements such as the
earth, the water, the fire, the wind and the space;
or Onfe who has for His abode the water.

Paramatma : — One beyond cause and effect. One most pure.
One ever free.

Parameshvara : — ^Lord God, the highest of all, and who re-
sides alike in all beings.

Pundarikaksha : — One who lives in the lotus-heart of beings
or One whose eyes are like a lotus.

Puahkaraksha r-Lotus-eyed One; One occupying the space.

Purusha : — One who resides in the human body, a town
with nine doors, orthe Ancestor of all beings.

Purushottama '. — The best of all males.

453

BHAKTAVUAYA APFBNDIX IV

Pvtatma ^— One hsviag a imre soul, or one who is himself

pnie.
Pwmat — One whose desires and powers are complete.
iVaJbis^nia^— Whose soul is fall of light.
PrtMu '. — Most powerftil, resplendent.
Prcma ^— The Oiver of life or the life itself.

Bathangapam : — ^Holder of a wheel-disk.

Ramlochana: — ^The witnesser of the whole universe, or

whose eye is the sun.
Soma: — ^In the oontemplation of whose form the yogis are

delighted.

S

Batga r--One who is tenth, intelligence, infinite and the all-

pervftding element brahm.
Sanadnya :— The All-knowing.
Sarvaaknara :— The Lord of alL
Sudanhana : — ^Whose f oxm is beautiful to look ai ; whose

sight ghres joy to ilie eyes.
Swreaha, Sureakvara ^-Lord of all gods.
Sveyambku :— Spontaneous, free.
Snuhta ^— The creator of everything in the world.
Sharmgdhara : — ^Holder of the Sharang bow.
Shioa ;— Giver of h«iq;>inees.

T
3ViZab*Aa ^-The Lord of the three worlds.

V
V^dKia r— Kind to alL

Vomamali r— The wearer of garlands of wfld flowers.
FaKKia^--Giv«r of a boon; fulfiller of a wish.
VSmtdam .—The son of VasudeTa; who lives in all beings

and in whom all beinpi live.
Ft/(wa ^— Who is victory inform.

454

APBBNDIX rV DIVINB EPITHEXB

Fisftnu ^— Pervader of the moveable and immoveable
creation.

Vishvcdma: — The Universal Soul.

Veda : — Who is Himself the Vedas; the Giver of knowledge.

FojfatnfA :— One who has free movement; whose move-
ment is unimpeded.

455

APPENDIX Y

POETIC FANCIES USED IN THE BHAKTAVIJAYA

1. Chakor (a particular bird) is fond of the rays
of the moon.

2. Chatak ( another kind of bird ) drinks only rain
water.

3. There is a jewel in the hood of a cobra.

4. Barely are pearls found in- the temple of an
elephant.

.5. A female tortoise feeds her young ones simply by
steadily looking at them.

6. Pearls are produced in the ocean if it rains while
the svdii nakahatra (cluster of stars) is in the ascendant in
the sky.

7. If a diamond is stuck in an anvil it comes out
only at the sight of diamond dust. Diamond ( a masculine
noun ), diamond dust ( feminine noun ). The idea is that a
male is attracted by a female.

456

INDEX OF TECHNICAL WORDS, NAMES OF
PLACES AND PERSONS

A

Abbott, J. £. vii, zxiii, xxvii
Abhangs 48, 222, 289
Abhidkanakoiha 447
Abhinava Bkaktavijayt x
Abhidhan-paridnyan 449
AbhimanTU 391
AbHsheka 271
Absolute, The xxx
Absolute, Impersonal xxvl
Absorption 159
Acclaim 118
Acclamations 216, 428
Accomplishments 445
Accusation 114
Achala 450
Achaman 444
Achintya 450
AchytUa 2&5, 450
Aohjutashram 383
Acquisition 226
Acrobat 298
Aotor 174
Adam'a bridge 410
Adamant 225, 341
Adbhnta 441
Adhyatmik 434
Adhibhautik 434
Adiudaivik 434
Adhirath 394

Adhokshaja 136,175, 250, 271,
303, 321

Adideva 451

Aditya 445

Ado 364

Adornments 55

Adulterer 114

Admita Vedanta xxix, xxsii

Advaitic, Advnitisty Advaitism

XXX

Advice 222

Advocate of bhaktas 12, 193

Advocate of Eanhopatra 82

AfEection 193, 219, 243, 437

Affliction 33, 434

Ajfar 441

Agasti, 18,57,76,144, 389,

405, 422

Agastya 405

Agasti drinking the ocean 422

Agnipuran 445

Agnosticism xz

Agochari 435

Ahalya 391, 410, 422

Ahimsa xix, xxviii

Aindrajala 448

Air 103, 118, 141

Airavat 443

Aishvarya, samagra 437

Aja 399, 450

Ajamil79,81, 389

Ajan tree 186

Ajatshatru 402

457

Akaragopan 448

Akarinjftm 447

AkartHh-krida 448

AJcatn 436

Akbar 41

Akrnr 14, 15, 889

Akskaramuslaikakathan 448

Ala 441

Aland! 186, 203, 274

Ahkhya 446

Alkapnri 203

Alkavati 274-6

AU-dispasaionateneas 437

All-excellence 437, 451

All-gloiy 437, 451

AII-goodues8 437

All in all 8

All-knowledge 437, 451

All-opulence 437, 451-2

AU-powerfnl 293, 487

All-Sovereignty 437, 451

Allegory xxviii, xxix

Altar, Tidd 131

Amazed 423

Ambale 203

Ambarish 12, 81, 290, 390

Ambika 124, 403, 414-5

Ambuttanbha 448

Amril 450

Amritdmibhava zxs

Amritray 385

Amulets 447

Amurti 460

Amurtiman 450

Anagha 450

Analogy zzvi

Ammik (nnmentioaaUe) t23

Anamitra 417

Ananda 451

Anaudstaaay 384

Antmta 253, 321, 460

Ananiatma 450

Anatttshayi 450

AnanimrtUakeAha xi

Anasaya 401

AnavU^han Saoiifica 443

Ancestor of all beings 453

Ancestors 122, 176, 436

Ancient days, of 11, 97, 268

Andaja 434

Anekmurti 450

Anga 394

Anger 165, 236,

Angolu ( ten ) 113

Anima Siddhi 440

Anjadchumayojfa 449

Anjani 190, 257, 364, 408

Ankasthiti 449

Ankle-jewel

Anttaprashan 444

AnniMlate 405

Antaka 453

Antoba 384

Antyaksharik 449

Anasnya, son of 161, 294, 890,

399
Anvil 456
Anxiety 116
^436
Apaaa 435

Apama, the Irasbtnd of 268
Aparadha mvedatu »totr» xi
AppreoiatioB xxvi
Aptttnu44,S

458

Araman^n 448

Aran 441

Arohery 390, 898, 44S, 447

Arohitectore 447

Arghya 444

Aristoxenes xxxiii

^java 441

Arjana 95, 390-1, 393, 396,

401, 405, 408, 436
Arms 403
Arrogant 321
Amna, 391, 398
Anmavati 62
Aravindaktha 450
AtatM 439, 444
AsceUc 114, 119, 218, 334, 403
AtKadk ( July ) 102, 120, 195,

208,342,356,434
Athoka

Ashes 150, 406
Athram, char 434
Ashram 354, 371
Athrama dharma zviii
Athrupata 439
Ashta aiddhi» 440
Ashtabhaoa 438
Athtang 440

Aspirations, Beligioas zzv
Ashvapati 417
Atkvattha 451
Ashrathama 401-2, 438
Athmn ( October ) 326
AshTiniknmar 396, 403
Aspirants 266
AaaeaMj hall 80
Assimilation 435

Association 62

Assuner of si^iw loim 296

Assnrance 425

Astki 438

Astringent 487

Astrologer 416

Astrology, Astronomy 442-3

Asuras 389

Atharvtt Veda 435

Atheist 241

Atxndriya 450

Atmanivtdan 440

Atmaram ( Diyine Spirit) 1, 16,

200, 265
Atmarvpa 252
Atom 25, 142, 295
Atri 162, 390, 399, 401
Attracter of the mind 348
Attribates 120, 437, 440
Auspicious 38, 115, 214
Austere 437, 439
Austerities 20, 94, 117, 193, 432
Avaghad 383
Avahana 444

Avandhya ( Nageshwar ) 442
Avanti ( Ujjain )18, 394, 418
Avantika 438
Ayarice 263, 313
Avaru ( two ) 113
Avastha, char 434
Avatar 14,19,34, 390,419,460
AvatartMp 17
Avatar, Dasha 441
Avyakta 450
Avyaya 450
Ayodhya ( Ondh ) 438
Ayodhya, I>««Uer in 193
459

Axe Wi«lder441
^yya Dnyanatagar 108

Baba 383

£(d>hul tree 58, 65, 183^ 242, 255
Bachanag ( poisonous Qlorisa
Superlia) 333, 338
Bad history & bad morality
xxix
Badrikashram 393
Badge-bearer 234
Bahinabai ziii, 384
Bahira^ orazy 151
Bahirambhat 145, 880
Baku 440
Bailiff 310
Bttiragia 13
Bajidkhan 383
Baka 407

JSa^-tree 208, 223, 290, 329
Balarani391, 395, 398, 403,412
Ballav 407
Bal^hat 296, 33l
Bali 230, 406, 413, 488
Balkmid 167
Balakridana 447
Banasur 406
Banners 103, 125, 259
Bapa 317, 34S
Barbers 90, 150
Barnett, xxiz
Bastion 159
Basvalinga 384
Bath-mantra 299
Bathing places 108
Beantifal-eTed one 85

Bear 436
Bed chamber 83
Bed of arrows 408
Bedar 80, 86, 862, 382
Bee 1, 231
Belganm x
Bells 218

Belvalkar, Br. S. K. xxz
Benares 420, 438, 442
Benevolence 452
Bereayed 35
Bewitched 114
Bhagawan 13
Bhagawant 3, 357
Bhagawant bava 384
Bhagawant bhat 384
Bhagaytad-gita xxyi, xzviii, 27
328, 845,373, 397
Bhagwat 54, 153, 394, 416
Bhagwat Puran 282, 445
Bhagavate 442
Bhagirath 406, 430
Bhagirathi ( woman ) 296
Bhagirathi ( river ) 19, 176,
274, 802, 841, 406, 430
Bhaitavatmla 451
Bhaktavijaya x, xi, xiv, 6
Bhaktat I, 13, 451
Bhakti xxvii, xxiz, xzxi, 2, 6,
189, 441
Bhakti aspirations xxiii
Bhakti literature xxvii, xxix
Bhakti movement zxx
Bhakti school xxxi-xxxii
Bkakti, spirit of Indian xxvi
Bhakii of the Bible xzvii
Bhakti saints xxiv

460

BhakU religion xzvi

Bhakialilamrit xi, 172

Bha*:ti Marga xxxii, 289, 420

Bhakti, Navavidha 440

BhakU poets xxvi

Bhama 426

Bhandarkar, Sir Dr. B. G.

xxiz, zxx
Bhandarkar Research Institate

zxiz
Bhanudas 109, 380
Bharudi 336
Bharata, Bharat 19, 267, 397,
400, 407, 430
Bharat Jtihas Sanahodhak

Mandal is.
Bbarferlhari 383
Bhasm&sar 407
Bhava 131
Bbavaraya 105
Bhavani 131

Bhavarth Ramayan 164, 167
Bhavishya Pur an 445
Bhayakrit 451
Bhayanak 441
Bhayanashana 451
Bhil 273, 305, 415, 429
BMma, Bhim 61, 396, 400-1,

489, 436
JShima River 82, 367
Bhimak,Bhishiaak 367,407,412
Bhimarathi 131, 193, 349
BMmashankar 442
Bhishma 400, 405, 408
Bhivara ( river Bhinaa ) 843,

852, 856]
Bhovargaon 316

Bhojya 449
Bhriga 408, 416, 431
Bhrigu's kick 282
Bhrigakachcha 406
Bhrityopachar 449
Bhuchari 435
Bhurloka 439
Bhuahanayojan 448
Bhttta-yadnya 437
Bhutatma 451
Bhuvarloka 439
Bibhishan 406, 411, 488
Bibhatta 441
Bible xxvii
Bija-avyaya 451
BilUon-fold 79
Biograpiiical aarratiTes xxrii

„ stories zxIt

Birbal 46

Birth, Mirabai's 66
Bitter 437
Black-cord 94
Black-po\rder 299
Blessing 105
Blood 438
Blood-shot 161
Blne-complexioned one 79
Body 162
Boar 230, 441
Bodhla, Mankoji 259, 296
Bone 438
Book-keeper 157
Bombay GovinuaetU GazetU

zxziv
Boon 271, 407, 410, 421
Bor tree 65, 255
Borax 280

461

Botheration 119

Bow of Sbiva 410

Bowa 360

Bracelet 218

Brahm (Hoose of SaltatioB) 237

Brahma ( Supreme bdng ) )

104, 147, 18S, 451
Brahma, Brahmadev 1, 18, 20
117, 122, 174, 390-1, 408,
422,428-4, 431-3, 436
Brahmachari, Brahmacharya

ZTiii, 7, 192, 434
Brahmadand 431
Brahnumda Puran 445
Brahmaas zviii, 30, 43, 485
Brahman, a book of Jiigvtda 441
Brahman's kick 280
Brahman's stick 431
Brahmanpriya 451
Brahma Puran 445
Brahmavaivartak 445
Brahmayadnya 437
Brahamani, Shasta ICO
Brick 104, 196, 249
Brihaspati 436
Brihadnarad Puran 445
Brilliant, Brilliancy 13, 69, 103
Broad smile 67
Brother of the lowly 27, 85
Bnddha, Bauddha 29, 406,441
Bndhism xxrl, 406
Buffalo, male 153, 367
Baka 299
Bnrn alive 417

e

Cakes

Calamity 117, 292

Calves 424

Canopied Mat 129

Captivator of the heart 117

Carpenter 90

Carrot 262

Caste 90, 148

Catechn 44S

Cattle-shed 296

Cavity 445

Criestial riahi 404

Celibate 409

Censure 292

Ceremony 124, 439

Ceylon 410, ^42

Chachari 435

Chaff 310

Chaitanya, Keshav S89

Chaitanya, Raghav 889

Chaitra ( April ) 66, $68

Chakor 54, 99, 259, 456

Chahadhara 461

Chakrapani 122, 125, 166, 206>

213, 268, 301, 844
Chahi 451
Chhalitayoga \4n
Chamber 83
Chambhargonde 277
Chandala ziz, 431
Chandbodhla 383
Chandan 441
Chhandodnyana 448
Chandra 20

Chandrabhaga 103, 125, 254,

842
Changdev 379
Chanting 447

Ohanur 12, 231, 398
463

Chaplet 447

Char Athram 434

Char Ava^ha 434

Char Khani 434

Char Afudra 485

Char MulH 4S5

Charpati 383

Char Pwusharth 435

Char FoM 435

Char Fedo435

Char F'"»»<i435

Char Yuge 435

Chftraoteristic 57
Chariot 17, 97, 143, 392
Chariot of light 226
Charioteer 391
Charming 448
Chaste 306

Chntak 227, 250, 281, 331
Chati 432
Chttxtrlahu 431
Chnturhhava 451
Chaturbhuja 451
Chnturmasya i'H
Chawjula 311
Chauryashicha phera or

garka
Chnvnda Ratne 442
Charnda Vidiju 443
Chaiitdi 311 "
Chedi404, 41)
Chemistry 4-1;^, 447
Chest 431
Chhnli 441
Chhanda 442
Chidghan 348

Chiliyaa 108

Child-marriage xx

Chinchwad 237, 376

Ohinmayanandaa 884

Chitra 448

Chitrabhann Sameatmr 387

Chitrangad 417

Ohitrarath Giandharva 412

Chitrashva 417

Chitrathaltapupabhaklari-
karkariya 448

Chitrayoga 446

Chokha the Mahar; Chokha-

mela xii, 79, 81, 305, 379
Chuckled 301
Chudakarma 441
Churned 269, 396
Churning 141, 396. 442
^ 458 Chyle 438

Circumcised 150
Circumambulate 103, 297
Cloud-dark Krishna C7
Cloud-dark One 1
Cloud of intelligence 1 . 2<. 85,

173
Cloud of joy 201
449 I Cloud of mercy 81
Clouts 334
Clove 442
Club 17

Coming of the daj- xxiv
Commentary 153, 24^
Commotion 210
Command 207
Communion, religious xxvi

„ with the Holy God xxvii
Compassion 63, 81. 152, 160
4G3

Oompassionate One 160
Complexion 35
Composition 1A7
Coaeeatrate 147
C^eption 117, 44S
Oonch-shell 17
Confession xxiv, 118
Conqaest ( Vijaya ) 131
Consecration 440
ConsoieBtioasAaeg xxix
Conspired 117
Constellations 129
CktnsnmptioB 8
ContomplatioB 24, 83, 117,200,] Dakur 2, 68, 380
434-5,439-40 Dalliance xxviii
Cookery 448

yel fandi 447

Crade faiiii 70

Oalinar7 art 448

Oapidity 437

Cnrds 436-7

Curtain, marriage 13, 193

Cymbals 68, 102, 120

Dadn pin j«ri 384
DM, cards 436-7
Daityas 416
Dak8ha405
Dakihina 444

Copis verborum
Copersmith 215
Cord, black 94
Oorypiraeus xxx
Corpse 81, 292, 420, 430

Damaghosa 415
Damaji 84, 83, 380
Dama 441
Damasheti 376
Damayanti 399, 404
Dambha 448

Counter Attack From The Eaat xxi Damodara 451

Covetonsness 437
Cows xvUi, 83, 423, 444, 436
CowdoBg 150, 174, 436
Cowherds, Oowlterdeeees xtrai.
83, 95, 338, 423
Cowpea 324
Cnrse 404
Craey 151, 174
Chreator ol the nniverse 85, 420| Darthem 409
„ „ „ world 18,452 Dw^ka 400

Damsel, Heavenly 130,393,407

i>a«M441

Dance 434

Dancing 44o

Dark blne-complezioBed One 3

Dark-oomplexioned One 11,

118, 452
Darthcmat Shot 4S8

Creditors 115, 247
Cr68t-i«w«l 201
Crests 447

Oroeodile 88, 125, 218
Cracible 280

Darva (grass) 444
Dasbodh 199, 200
Dasha avatar 441
Dtish Grant ha 441
Daehmnkha 411
464

Dadjarath 193,396-9, 409, Deliverance, Final 1, 65, 172

415,419 Deladed96
Dathanff dkup m Demon, Demoness 391,405,

Daihanyaaanoiitforag 446 407, 439

Dssopani 384 Deshabkashadnyana 448

Dttsyai^Q Desert 116

Datt, Dattatraya 155, 160,294, Desire 155, 437, 451-2
381, 390, 399, 416] Destiny; Destined 417
Oattatreya Janma xi Destroyer of Disasters 238

Dutt, Bomosh C. 410 Destroyer of existence in the

Datta Eishi 390 world 80

Banb 218 Destroyer of Demons 201, 252

Daughter of Brahmadey 206 Destruction 221
Daughter of the ocean 6, 252| Dev of Chinchwad 237
Dhatunya893

Dat-oiia plant 33
Day, coming of the xxiv
Daya 441
Dayaraavas 55
Day-book 157
Death-bed of arrows 402
Deathless 406
Debtor 99, 202
Decapitation 92
Deocan 389
Deucan Sabha ix
Deceptive form 448
Deceit 447

Deep Contemplation 440
Deer-skin bag 141
Deaied 147
Dehu 203

Deity, Deities xsxii, 191
Delhi 41

Delight of Narad 427
Delight of the heart 17
Delighter of the heart 27, 95
B. V. II 30

Devadaithan 2*^0
Devadar 441
Devi 435
Devaki 395, 396
Devakinandan 451
Devayani 416
Devayadnya 436
Devesha 452
Device 446
Devil-craft 448
Devotee 390

Devotion xxix,2, 68, 110, 123,
193, 260, 425, 429, 441
Dexterity 448

Dkaivr ( one thousand ) 113
Dhomaagaon 295-6
Dhana 411
Dhanajat 383
Dhanvanturi 443
Dhanu, Hari's 443
Dhaimryitgn 398
Dharaihaiu 4'>2
Dharanidhura 452

465

Dhurnm yoga 439
Dharma svii

Dharma, Dhannaraja 14, a6?{
117, 396-7, 402, 408, 420,
429, 436
Dharma God 420
Dharmachar 449
Dharma, Samagra 437
Dharmavidya 443
Dharur 362 ,
Dhata 452
Dhtnuka 172
Dhatuvada 447
Dhopre 440
Dhotar 176, 221, 350
Dhrishtadyumoa 40)
Dhritarashtra 328, 400-2, 414,|
415, 417, 429
Dhruva 392, 403
Dhupa 444
Dhurjati 193
Dhurta zviii
Dhyuna Yoga 440
Dialects 447-8
Diamond 456
Dice 448
Dilip 430
Dindas x
Dipa 444

Director of Public Instruction
xxxiv
Dirt of ear 408
Disaster 451
Disciple 104
Discrimination xxvi
Diseases 159
Disk 17, 98, 126, 391,

Disguise 93, 390, 448
Disreputable 221
Distress 115
Divine body 152
„ command 207
„ ear-ring 83, 125
„ essence 152
„ herb 208

„ knowledge 157, 172, 262
„ nectar 216
„ power 405
„ Soul 36, 425
,, things 63
Diversity 189
Divinity 124
Dnyuna 448
Dnyana Marga xxxii
Dnyanadev; Dnyaneshwar zxx,
153,186, 274, 376, 367
Dnymmsagar Ayya 108
Dnyana Samagra 437
Dnyaneshwari xxx
Dnyanraj 186, 275
Doctrines 90, 420
Doctrine, Indian systems of xxv
„ of Grace xxvi
„ of salvation xxv
Doer 36
Dog's dung 220
Dom 419, 420
Door-keeper 406
Dramatic acting 443
Draught 269
Draupadi 12, 83, 305, 390,

400-1, 430, 436
Draupadi receives four arms 428
Drinking the ocean, Agasti 422
466

Drona 400, 402

Dronacharya 890, 393

Drum 58, 102, 120, 446 |

Drupad 401

Dualism xxxi

Dualists xxix

Duality 197, 266

Dudh 436

Dullards 202, 275

Dnrga 437

Durvanchakayoga 446

Durvas 12, 81, 290, 390, 396,

400-1
Durvesk 354

Daryodhana 38, 66, 117, 273
305, 394, 400-1, 415, 428
Dashasau 401
Dust 295,
Dutiful 417

Dmdashakshari mantra 442
Dvaipayan 416
Dvapar yxuja 208, 376, 435
Divali 265

Dweller at Mathara 11, 14
„ in Ayodhya 12, 193
„ ,, Pandhari 80

„ „ Kailas ( Shiva )

108, 126
„ „ the heart of Thy

bhaktai 85
„ „ the universe 1, 173

„ F«*/l««tA 27-82, 174
„ the world 82
,, on the banks of the

Gomati 1

;, on the banks of the

BhlraaSl

Dweller on the sea of milk 12
Dwaravaii 438
Dwarf 79, 406, 441
Dwarf-shaped 109
Dwarka 1, 15, 68, 173
Dyers 90
Dyumatsen 417
Dtjuta vitheaha 448

Eagle 93, 195, 257, 452

Eagle-bannered 29, 67, 69,
132, 173
„ platform 83, 125

Ear Ornaments 446

Ear-rings 83, 125

Earth 445

Earth-god 170

Earthly life 462

East & West xxvii, xxxiii

Eastern Savauts xxis

Eclipse 422

Ecstacy, devotional xxxii

Economics xxxiii

Egoism 285, 359

Eight affections of the body 439
„ chief wives 136, 409
,, forms of Yoga practice
174
J, modes of Yoga 439
,, , Words Under Numeral

439
„ parts of the liody 440
„ ( ashta ) Siddkis 440
„ supernatural ^jowers 131
„ Vasus 445
„ Verse formula 14

4(57

£!igliteen Purana* 443. 445
;, minor 445

Epithets of Vishnn 419, 450
Equestrian skill 443
castes 387 Essence 188, 435

Eighty-eight thousand AV^'t 94 Essence, Divine 162
Eightj-foar lakhs of births Essential Form 16, 66

225, 449 Sternal xzziii 100, 278, 403
EMdashi 2, 32, 115, |04, 209,j Eternity 122

290 Ethics 57, 410-11

Ekaljwja 393

£kavali 269"

Ehadant 238 '

Edat &62, 366

Bkling IVIairal 384

Eknath xsxi, 155, 381

Elements 411, 437,445, 451

„ five chief 293
Elephant of Indra 127
Eleven Budras 445
Eleventh day 204
£llor442
Emblem xxviii, xxix, 106, 259

268, 295
Emblem of Garad 452
Emancipation 451

Emotion 75, 98
Enchanter of the Heart 197
Enchanter of the world 347
Enemy of Demon Tripur

( Shiva ) 289, 304
Enemy of Mura 11, 12, 15
EnigmaB 446
Enjoyer 75

Enlightener of intellect 220
Enlightcner of the heart 52
Ensigns 103
Envy 437
Epic xis, 411,413,

Ethical holiness xxviii
Ethical laws 87
Ennnchs 353
Ever living 438
Evil demon 122
Exceedingly wonderful 168
Excellence 437
Excommnnieate 105
Exhibition 222
Exife 144, 410, 418
Experience, religious xxiv
Existence 159
Extol 125

Fables 68

Faculty 440

Fact and fiction xxix

Faggots 61

Fair, complexion, of 119

Faith XXV

Fakir 161, 364

Falsehood in plenty 113

Fame 174

Farid Shaik 384

Farquhar xxx

Fat 438

Father of Brahmndev 58,99,117
„ „ Oupid S7
468

Father of &e H0I7 Ganges
Fatdgne246
PaToar of Hari 67
Fe«der ol ttte tmiverse 295
Festival, Full Moon 66
Fifth avatar of Yiabntt 413
flaal deliverasoe 172

„ Hymn of praise 118
Fire 445
Fish 230, 441
Fisherman ^0
Fisherwontan 417
Five-faeed ( Shiva ) 132

„ Elements 140, 445

,, Lamps 124

„ Nectars 69

„ Objects 445

„ Organs of action 445

„ „ „amse446
Flesh 438
Foetus 443
Folded Blanket 241
Food 157,425
Forgiveness xxvii
Foreskin 150
Form with qnaMes 1
Forms 424
Formless 97
Formula 442
Fortune 427
Foster, Dr. F, S, XXV
Founder «< religion 252
Four-armed one 17

„ wrms 13, 17, 182,428

„ hands t^S, 451

„ kinds ot siu 434

99 Four Minor Viiiit 443'

„. watches 214, 228

Fourteen gems 228

„ precious things 442
„ soienees 266, 443

Fourth principal awtar of

Tiahnu 494
„ State of Salvation 243

Fragments xxi

Fragrant black powder 299

Free from an 450

Full Moon Festival 66

Funeral pyre 417

G

Gadadhara 452

Gadhi 398, 414

Gajapiurihha 448

Gajavadana 238, 261, 280, 861

Gajendra 80, 238, S97, 404

Gandha Patteh 436

Grandhavati 417

GandhayukUH$

Gkindaki lUver 75

Gandald Stone 55

Gandhar 416

Gandh9n 400, 403, 415

Oandini 389

Gandhi, Mr. xxviii, xxxiii

Qaiiesb 1, 19

OaaeshBatb 259, 329, 331, 382,

Ganeth purau xL
Gimdharvas 19, 125, 208
Oanga Skarayu 196
Oanga Eavishwar 383
Ganges 6, 149, 861, 406
469

Chtngadwar 389

Q«iiiika398

Ganpati 1«7, 237, 261

Garh 321

Oarbhadhan 443

Grardeners 90

Garga ( Sage ) 395

Garima, Siddhi 440

Garland 446

Garments, tattered 94

Garud( Eagle) 254, 891, 398

Garvdudkvaja 265, 482

Gartidapuran 445

GrKdi 7

Gaatama 391, 398, 422, 436,

438

Gavalgana 416
Gavya, Patu-h 436
Gayati-i mantra 54, 444
Gazing 93
Gthachar 449
Gems 226
Generous 1
Ghammriikti 448
Ohatika 118, 214, 266

Ghee 261

Ghrishneshwar 442

GhriUt 437

Giribai 384

Girija 405

Oi(<i ( book ) xxvi, xxviii-xxix
345, 390

Gita (singing) 445, 448

Girer of blessing to Pandalik
80, 83
„ , final deliverance 12
,, „ happiitesa 109

Giver of joy to his hhaktas 85
„ „ joy to beings 451
„ „ the promise to

Fundalik 258
Glorification 63
Glory of Vithoba 125
Gnat 270
Go ( cow ) 452
Goatherd 290
God, real and saving xxvi
God. Holy xxvii

„ Personal xxix

„ , Spirit of xxiv

„ , struggle for xxvi

„ , kingdom of xxv
God-crazy IIS
„ of death 162
„ ., gods 232, 268, 452
„ „ wealth 341
God-loving 6, 14
God-room 174, 362
God-supreme 33, 68, 125
Godavari river xxxi 146, 174,
189, 328
Goddess of wealth 252
Gokhale Hall iz
Gokul 12, 17, 42, 181, 185,389,

403
Gold 438

Gomaiawa 342, S82
Gomati 2
Gomaya 436
Gomtara 436
Gottdhali* 90 '
Gonai 376
Good, Eternal xxv
Good deeds 62

470

Goodness 419, 437,439
Gopalkala 198, 269, 368
Gopala, Gopal 266, 295
Gopati 452
Gopichand 383
Gojdchaitdan clay 442
Gopis 17, 392
Gora xxvii, xxsii, 378
Gorakhnath 379
Goraksha 379
Gosavi 336, 355
Govinda 1, 17, 185, 202, 265,
298, 452
Govardhan ( moantain ) 29, 83

219

Gowpen 444

Grace, doctrine of xxvi

Grammar 442-3

Granaries ^9

Grantha, Dash 441

Granthik 403

Greed 263

Grihadharma 449

Grihastha xviii, 435

Grocer 90, 186, 203, 209, 268

Gttggul 441

Guise 261

Gujrat 90, 383

Gnla 441

Gulp 422

Galsare 342

GutM Dharma zviii

Guru 418

Guru of the world 1, 92

H

Haltthal 8. 443

Half lion 13,404,421,441
Half man, half lion 3, 404 406,

441
Halsi 883
Haimavati 405
Ilanmpurnn 445
Uansi 314, 382
Uanumant, Hannman 93, 168,

195, 365, 410, 438
Happiness xxv
'Hara Hara' 108
Harada 441
Hardwar 6, 68
Hari 2, 7, 59, 316, 452
Uarischandra 399, 419, 420

Harxdai 115,196,208,283, 383

Haridttsis 363

Harikirtan 166, 340

Uaripal zii

Harishchandis 420

HaritaH 441

Harivijaya 384

'Hari Vithal' 851

Hastinapur 41, 377, 430

Hiisya 441

Hastalaghava 448

Hatred 114

Havaldfir 309, 328

Havirbhuya 405

Hayagriva 408, 419

,, avatar 419

Hayaparihsha 448
He who lies on the sea of

milk 95
Head-jewel 130
Heart 197, 252

471

Heatlienislt $93
Heaven, lodrs's 122
Heaven-made 133
„ of Vishnu 128

Historioal methods xxix
„ sense z±ix
„ trnfeh xxviii

Hitar tree 298, S29

Heavenly Ganges, the coming] Holder of tiio bow 206

of 430
Heavenly rhysicians 403

„ Singers 19
Helper 1
Helper of the helpless 6, 85

» » » lowly 4
Herbs 208

Hereditary 95,211, 261, 320
Heresy xxvi
Heretical doctrines 127
Hermitage 106, 151, 432
Heroine 418
Hesitation 184
Heterodox 289
Bidimb407

Himalaya 192, 260, 402, 405,
431, 442

Hindus xxvi, xxviii^ xxx, 147

y. Ritual 448
Hinduism xxvi, xxxi
Hindu scholars xxviii

,, thought xxix

„ writers xxix
Hindusthan xxxiv, 66
Ming 195
Hingan 80

eiranyakashspn £80, 394, 404
40«, 421

BiranyakslM 413, 481

History oflniian PMlctophy xxxj

Hittory af Jniia xxviU
Histo ly, religionB xxvU

472

disk 98, 125, 454
„ „ „ Sharang bow 6,
25,86, 98
Holiness, ethical xxviii
Holy Qod xxvii

„ places xvli

„ Scriptures XXV

„ water xvii
Homa xviii

Home of compassion 85
Honey 441
HoM 234, 309
Hood 452
Hook xxi
Horsemanship 44S
Horse Sacrifice 402
Horse with seven mouths 443
Hridaya 440
HnsMlxski 187, 245, 266, 452

Hohu 404
Humanity 425
Hunter 422

Husband of Janaki 41, 167, 193,

208
„EBmala85,201,318
„ Laxmi 5, 13, 97
„ „ Ma 453
„ „ Mhalsa(Khandoba)

198
„ „ Parvatv (Shiva) 108
.. BadhOca 1

Husband of Bam& 5, 19,453 Indian Myitici»m: Mifttieitm ta
„ „ Bohini (moon) 227 3fakara*htra

„ „ Bakmini 4, 6, 11, Indian systems of doctrine z3ct

118^ 453 Indian thinkers xxv

,, Uma ( SluTa ) 181 Indian Historical Besearch ix

Husbandry 443
Hasen^ Shaikh 384
Hypocrisy 155, 168, 306
Hypocritical way 49, 114

1

Ideas, fnndamental xxvi
Illusion 36, 85^ 120, 194, 445
Illusory 86, 152, 806

„ lita 97
IllnstratioBS xx7i
Image 123, 446 ^

„ of joy 201
Imagery xxviii, tsix
Immovable 221, 252
Imperishable 221, 270
Imperishable good xxv
Impersonal, The xxx
Impersonal Absolute xxvi
„ Giod zxxii
„ Deity zzz
Impulses xxvi
Impunity 425
Inosrnation 25
Ineogn%U» 400, 402
India 410

India, Beligion of zxt
India's Battle against Panthe>j

ism XXV
India's heritage xxziii
JMi«?* Eeligion ofGrtM xziv,
zzv
India's straggle forQodzzvi

Indescribable 122
Indestructible 252, 270
Indifference to worldly things

120
Indra 8, 20, 87, 125, 175, 390,
392,396, 413^416,419,
422, 435, 445
Indrajit 12, 392, 412
Indrani 392

Indrayani river 186, 228, 288
Indrsdyumna 397
Indriyat, Nava 440
Indulgence 250
Infant death rate xxxii
Infanticide zx
infinite xxv
Infinite love zzix
Infinite minuteness 440

,, number of avatar$ 86

„ one 12, 52, 83, 173

„ Soul 450

„ universe 6, 11

„ wonders 130
llnhaUtant of the ocean of milk

367
Inheritance 260
Inner chamber 92
Innumerable forms 423
Insight xxvii
Installation rites 134
Inspiration 206, 252, 270
Inttrnotions 61, 146, 444

478

Instrument 85, 167, 202
Intellect 252, 445
Internal Witnesser 173
Intelligence 173, 454
Interpretation 443
Intrigues 411
Intoning 447
Intuition 114
Invisible xxvii, 98
Invincible 450
Invitation 115, 246
Invoking 444
Invocation 109, 270
Iron 439
Irresistible 49
Ishifva Siddhi 440
Ikshvaku 899, 419, 430
Ishvara 452

J

Jagamitra Naga xii
Jagannath 14, 27, 29
Jagriti 434
Jagtap 296
Jaimini 399
Jaimini Ashvamedh 399
Jayiahnu six

Jamadagni 398, 405, 4C8, •412
Jamb 189
Jambhasura 394
Jambuvati 399, 425
Jambuvant 399, 425
Jamna, Jumna 7, 52, 395, 424
Janaehar 449

Janajaswant 37, S8, 41, 380
Janaka 418

Janaki.The husband of BS, 41,
167, 193, 208

Jmudoka 439

Jan ardan pant 155,

Janardan{QcoA) 166, 167, 177,

381, 452
Jangka 440
Jangam 105
Jani 378
Jup<i 214

Jara (Hunter) 397, 438
Jara (old age) 438
Jaraja 434
Jarasandh 407
Jaia Karma 444
Jatamasi 441
Jatayu 391, 398
Jaiu 411

/«3/rt (Victorj.-) 131
Jaya (Vishnu) 452

Jayadev 376

Jayanti, 416

Jayanti, Bam 363

Jayaram, Shri Ram Jaya Jaya

Ram 442
Jayasena 409
Jayphal 436
Jealousy 437
Jejuri 198
Jewels 67, 124
Jiva 3719
Jwanmuktas 200
Joad, O. E. M. xxi
Jagamitra Naga 378
Joga Faramanand 378
Johar'i^, 311
Jondhala 808
Jnices. six sweet 161

474

Juh( 441

JyotMinga 260, 442
Jyotisha 442

K

Kabir xxx, 152, 376
Kadaryu 394
Kaikeya ( country ) S97
Kaikeyi 397, 399, 407
Kailas 346

„ , Lord of 54
Kaitabha, Madhu 408
Kal ( God of death ) 59,
272,

Kalanki 441

Kalayavan 395, 397, 409
Kali Yugu 14, 15, 32, 12^,
205, 232, 272, 374,
Kalika 368
Kalindi 395
Kaliya 75, 145, 341
Kaikeya Amras 389, 422
Kaloji (Death) 22?
Kalpa 408, 442
Kala 452
Kalyan 7, 380
Kalyan ( totirn ) 104
Kalyani 71
Kama 4l52
Kama! xii, 377
Kamala 85, 100, 201, 318
Kamaviskkaran 449
Kampa 439
Kanad 438
Kanaksiddhi 449
Kauarese 91,97
Kanchi 438
Kanyakubja 389

342

193

Kanfaaya 383-4
Kanhopatra 78, 380
Kanka 402
Kankol 436

Kana, Kansa 12, 17, 58, 231,
389, 392, 395, 396, 398, 405
Krinta 452
Kcinsya 439
Kaniiya^ Punch 436
KapLl 407, 432
Kapila 138
Kapilvastu 406
Kapur 436, 441
Karma ( fate) 88, 101, 118.

Karmabai 29, 33, 380
Karma Marga 289

Kama 393, 396, 400
435 ' '

Karua-laghav 449

Karnapatrabhanga 446

KuHu 452

Kartavirya 405, 416

Kartik 104, 120, 208, 326, 434

Karun 441

Kasegaon 370

Kashi 438

Kashipati 106

Kashivishveshwar 442

Koshttha 441

Kashya 418

Kashyap, Kashyapa 391, 398,

405

Kasturi ( muak) 30

Kathakathan 449

Kasthaaramrita xi

Kathi ( twenty) 113

Eathiawar 442

475

EMiravas 208, S94, S97, 402,

414
Kanravas attempt to bnm

thePandavas 429
Kaasalya 397, 399, 409
Kauttiah 18, 8S, 218, 449
Kavadi ( sUng ) 360
Kavai^aamattfa Puran 447
Kavishtrar, €kvga 883
Kavishttnrs xviii
Kavyaihakti 448
Kayadhu 394, 406
JTayik 4S4
I^azt 147
Kedareshwar '42
Kernel 173, 278
Keshamarjanimnthalya "447
Keshav, Keshiha 31, 185, 452
Keshavswami 337, 382
JTevala ( ore )113
Khandit ( =160 Lbs. ) 95
Khandoba 198
Khandya, Shri 172, 175, 381
Kham, Char 434
Khpehari 435
Kiohak 407
Killer of Eans 58
King of birdg 257
King of Kings'70, 125
King of muttM 426
King of Tandhari 135, 171
King of the Yadavaa86, »6,13«
Kingdom of God xxv
Kiratas 413

Kirtans 16, 18, 99. 187, 440
Knowledge 157, 166, 178, 409
Knower of the heart 252

Krama 411
Kraaneh birds 414
KraMnchamaranayoga 448
Kripacharya 438
Krishna zzviii,!, 3, 15,67, 172,
389, 390, 395-6, 401, 403, 406,
423, 441, 450, 452
Krishna and the wives of the

Kishis 424
Krishna as a gift, Giving np of

426
Krishna humbled the pride of
Narad 425
Krishna's manifestation to

Sardas 50
Krishna takes the form of

cows and calves 423
Krishnadas Mndgal383
Krishnadvaipayana 415
Krishnambhat 383
Kritayuga 374, 436
Kritavirya 416
Kriyakalpa 448
Kriyavikalpa 448
Kshama 441

Kshatriyas 90, 230, 252, 894,
405, 413, 419, 431, 436
K»h»trasxy\i
Kthwdhtt 438
Knber 341, 411
KubjaaOS
Knchail 418

Kulkami (the town scribe) 190
Knmhhabhram 449
Kambhakarna 12, 396
Knmbhakonam zvi
Kunhis ( farmers ) 324

476

Kundinpar 404
Kunti 380, 393-4, 396, 401,
403, 405
Kuntibhoja 396
Kurma-ntator '6ii6, 441
Kurmapwan 443
Kurmadas 398
Kurus 62
Kush and Lava 396, 410, 414,

419
Jkuswmagrathan 449

Lac 429

Lateracure, juaiattu ue

Lacquer honse74, 83, 400, 414,

429

„ , sacred zxY

Layhima 440

LocTisU 88

Laghunaradparan 445

Lodging Louse, free 43

Laffhubudhi 448

Logic 443

Lahunkhoji Paramanand 384

Lohagaon 283

Lakshman 190, 392, 410, 412

Loins 227, 444

419, 430

Loka, sapta 439

Lakshmi 5, 13, 97, 252, 413,

Lokabandhu 453

442

Lokanath 453

La/it 190, 206

Lolimbraj 383

Lalitnchumn 449

Lord Krishna 55

Lcmbodara 2''';

„ RanchLod 1

Language 270

„ of all 1

Lanka 367, 398, 406, 409, 410

„ Shri Krishna 428

Latibshah 3("), 482

„ of Aj-odhya 167

Lava, Kusli 396, 410, 412, 419

„ ,, creation 295

Lavaug 486

„ „ Dwarka 7, 173

Lavanasur 415

,, „ Heaven 109

Law 443

,, „ Kailas 54

Left hand 287

„ „ Kamala 100

Leper 181

„ „ Tandhari 81, 99

Life of Janald 41

„ „ Rukmini 11

Life of the world 4, 9,11, IS^IT
Lif tar ol the motintaiB

Govardhan 29
Light 156

Light of the heart 100
Lila 29, 107, 215
Limitless one 294
Limits 74

Ling, Lingam 105, 106
Lingayats 48
Ling Puran 445
Lipiparichked 449
Liquor 92

MaratM Beligioos
zxv

477

»
>)

liord of Speech 256

„ the heart 12,81, 452

„ the millions of

universe 85

„ the organs of sense 11?

„ the senses 452

„ the world 14

„ VaiHunth 5, 11, 12
Lord's Song xxix
Lotus-eyed one 201-2, 450
Lotns feet 1

flower 54

heart 219

navol 109
Love xxvi, xxix 437, 441
Loved one of Bukmini 52
Lover of Thy hhaktas 4, 14
Low-born 292
Luminaries 439
Lunar day 444
Lunar race 408, 414
Lust 155, 437
Lustre 97, 417
Lustrous ear-rings 70

M

Mil 450

Macdonell, Dr. Arthur Anthony

411
Macnicol, Dr. vii, xxxi
Madanmohan 38
Madhva munishvar 384
Madhava 82, 453
Madhavrao ( Krishna ) of

Mathura 9
Madhavadas 384

Madhti (Honey) 437

Madhu, destroyer of 453
Madhu and Kaitablia 408
Mndhusudfin 453
Mndhifnmavnni 435
Madras Presidency 442
Madri 396, 403, 405, 416
Magadha 419
Magh 289, 377
Magic 338, 448
Magnet 281
Mf/kribhmjft 453
MnhabAnrata 415
MahdbhuUi (Vishnu) 453
Mahiibhute, Panch 436
Mahadcva (Vishnu) 453
MahakaJeshwar 442

Mahamudgalbhat 484

[ifahannmtja 444

Mahant ( driver of elephant )

04

Mahant 90, 226, 337

Mahar xx, 81, 03 228, 311

Mahariolci 439

Maharashtra xviii

,, Dharma xix

,, Sainti XXV

JiTa/iaj/adiii/a. Punch 436

ifdhdiatta^ The xix

Mahendra 168

Mahesh 390

Mahidhara 453

Mahima Siddhi 440

Mahipati xiv, xxiv, xxvii, xxxi,

xxxiii, 1, 14
Mahishmati ilQ

478

Maila, Malaya Monnt 25, 255

Mairal Ekllng 384

Majja 438

Malevolent 324

Malice 835

Malla 198

Mallikarjuua 443

Malopant 384

Malukdas 383

Maluyagrathanvikalp 446

Manas lake 383

Manas puja 2, 102, 196

irHnatik 434

Afattatikavyahiya 447

Mandar Mountain 230, 396

Mandodari 411, 436

Mandhata 442

Mangs 22, 30, 285

Maugalvedhe 78, 85

Mani 198

Manihhumikakarma 446

Manifested 42, 268

Sianifestation 50, 155, 316

Maniragadnyan 447

Manthara 397

Mankoji Bodhla 295, 382

ifanohara 453

Mansa (flesh) 438

Mantra 54, 104, 172, 288, 322,

401, 445, 448
MaiUra, Panckaskhari 436
Mimtrapushpa 444
Manushyayadnya 437
Maratha ( caste ) six
Maratha saints xxx
„ country xxx

47

Marathl 205
Marbogh zxiv zxvi
Marga^ Bhakti 289, 420
Marga, Karma i%9
Margethvar ( December ) 285
Marriage 444

„ Cnrtain 13
Ma'rkandeya Puran 420, 444
Mamti 18, 168, 190, 199, 257,

364, 381, 392, 430, 438
Marrow 438

Martand ( Khandoba ) 199
Marvad 377
Masons 90
Matang (sage) 415
Matrikatanvachyam 447
MaXaja. avatar 408, 419,441
Matsyagandha 417,
Mattya Puran 445
Matsyendranath 379
Maya 49, 96, 118, 152, 163,

197, 295, 337, 438, 445
Maya, Primal 77
Mathnra 6, 7, 42, 68, 380, 389,
392, 415, 438, 44S
Medal 218
Medicine 443
Meditadng 440
Meditation xxzi 64, 117

Medha 438
MfffhasAyama 265

Meghnad 392

Menaka 19, 78, 414, 443

Merciful to thy bhaktat 201

Merciful to the humble 141

Meridian 337

9

Meru 282, 367

Meshakukkuiulavakayudidhavidhi

447
Metaphysics xxv

Most beneficent Being 1
Matt 306
Moth 367
Moth, .Uotka 441

Metaphysical Speculation xxvi Mother-love i^Ol

Mhalsa 198
"Millions of suns 18
Mimansu 438, 443
Minavati 384
Mineralogy 447
Mirabai 65-6, 380
Miracle 96, 168, 424
Mirage 73
Mirth 441
Misery sxv

Mother of the universe 228

„ ,, „ world 124
Mouse 237

Blridang ( drum ) 364
Mrityu 438
lifrityuloka 434
Mrityunjaya Swami 99, 100,

380
Muchakund 395, 409
Mudgal, Krishnadas 383

Mistress of all sacred waters 125 Mudhaya 383

Missiles 390, 392

MitMla 410

Mitravinda 409

Mitravaruna 389, 413

Mhchhilakrwikalpa 448

Moghul posver xix

Mwjra 25, 314

Moha ( temptation ) 438

3Iohanmal ( necklace ) 218

Mohini 407

Moksha 38U

3tol ( holy grass ) 71

Mod ism xx:x, xxxi

Monistic xxx

,, mysticism xxv-xxvi
„ philosophy xxix

Mooy ( a sort of grain ) 301

Moon 227, 443, 444

Moozumdar 91

Moral values xxv

Moreshwarbava Tambve 385

Jfudra, char 435
Muhommad, Shaikh 259, 277,

381
Muhammadan 24, 62, 82, 8e,

100, 147, 209, 308
Muirhead, I'rof. xv
Mukaddam 3l4
Mukhamandan 449
Muktabharanavrata xi
Mukti 159
Miikti; char 435
Mukuuda 186, 246, 453
Mukuudraj 104, 383
Mula 349
Mulu (five) 113
Muni 12, -^0, 439
Munishwar, Madhva 484
MunJ 444
Mura 11, 12, 15

Murar, llasik 52, 380
Murari 292, 378

480

Masjo 118, 443

Musk 195

Mustard 276

Mutha849

Mystic formula 438, 442

Mystic mantra 323
„ „ " Bam Krishna

Narayana " 60

Mysticism zxx, xxxi

,, acosmistio zxv

„ in Maharashtra zxz

Myttioiogical elemouts 411

N

Naga 399, 404
Nageshwar 442
Nagnath 151-2, 377
Nagau 309
Naivedya 440, 444
Nakhla 441
Nakra 404
Nakshatra 456
Nakiil 396, 403, 405, 436
Nala 399, 404

Kama, Namdev xii 68, 152,
205, 376-7, 376
Namakarana 444
Namapathki 383
Namaskar 2, 3, 17, 163, 440
Hamas Skivaya 437, 438
Nanda 13, 85, 392, £97, 40n
409, 423, 424
Kandi 403

Nandigrama 257, 430
Nandiproktaj uran 445
Nanaksadan 383
Narad 6, 18, 131, 156, 230, 377,
295,4(74,417,425'

Narad Fur a a 445
Narahari ( Vishnu ) 266,
Narahari ( Name of a bhaMa )

878, 884
Narakasur 397
Naralakshana 448
Narasinhapnra 356
Naratinha Puran 445
Narasiraj Mebta xii
Narayan Niiabaya 364
Narayanu, 13, 17,183,273,453
Narayan ( Saint ) 384
Narayan Jiiski 393
Narayan ( Sun ) 111
Narayanpar 105
Narobababa 384
Narraada, Nurraada river 442
Narrative of fact xxviii
Narrativfis, biographical xxvil
Narsinha avatar 441
Narsinhasaraswaii 384
Narsinhabharati-Naraysn 38S
Narsinhanagar 383
Nasik 442

Natakakhyayikadarshanam 447
Natural affection 437
Natya 44^, 419
Nava Indriyas 440
Nava Rases 4il
Xavatidha Bhakti 440
Nayak xviii, 453
Necklaces 137, 446
Needle Work 446
Nectar 29, 87, t»l», 162, 216,443
Nepidhya Yoga 446
Nepur 11, 18, 70,218, 257, 268
'Ncti Xeti' 271

B. V. II 31

481

New standards xxviii

Niganta 442

Niloba 294, 848, 369, 382

Kimbaraja 38, 259

NimbayaNarayaa 384

Nimilyadhxirma xviii

Nine kinds of hhakli 440

Nine Organs 440

Nine Sentiments or Passions 441

Ninth atatar of Vishnu 406 '

Nira 356

Niradhar 7, 11, 380

Nirashraya 11
NiruMa 442
Nishadha 404
Nithharaman 444
Nivrit1i377
Niyama Yoga 439
Nostrils 413
Nrisinha 404, 406, 421
Nritya 445, 448
Numerical Code 113
Nutmace 442
Nutmeg 442
Nyaya 438, 443

Obeisance 1,7, 29, 118, etc.
Oberlin, Ohio (U. S. A.) xxv
Oblation 436, 444
Obscuration xxvi
Obsequies 444
Obstinate 40
Ocean 413

Ocean of compassion 17
„ goodness 85
„ „ mercy 52, 85, 201

Ocean of milk 117, 8Ctt

„ „ nectar 162
Odorous 448
Offering 124, 146, 444
Ohio XXV

Om Nomas Shivaya 438
„ Navu> Bhagavale

Vasudevaya 442
Omen 268
Ominous 71, 344
One Communion and one Qod
xxiv-xxv
One Faith and one Oommunioa

xxiy-xxT
One hundred and tight sacred
rivers 131
One Indra 445
„ Prajapati 445
„ tasked god 238
Onkareshwar 442
Organs, Sense 145, 450
Ornament of His bhaktas 4,85,

231
Ornament of the Universe 295
Ornamentation 125
Orthodox xxii, 36
Othodos Hinduism viii
Otto, Dr. xxiv, xxv, xxvi, xsvii
Oudh 410
Out-caste 90
Ovi 227

Pack-horse 116
Pa4a XXX
Padtts 153
Fadafc 268

482

Padaimuli 440

PacUutvan 440

Fadmalaya 142

Fadmanabha 379

JPadma Puran 420, 445

Fadmavati 376

Padya 444

Pagar 94

Futhan zxxi

Falestine xxvii

Falm 194

Falmist 361

Fampa lake 415

Panakarataragasavayojan 446

Punch Gavya 436

„ Ganiha 436

„ Koi 13

„ Kannya 436

„ il/aAaiAu(« or Tatvt 436

„ Mahayadaya 436

„ Fandava 436

„ Pran 435

„ ronmawtraor Vishaya 436
PancAatjrnuadAan 437
Panchakshari mantra 437
Panchanrita 437
Panchanan 199
Fandavas 14, 74, 390, 394, 396

Fandarang 14, 80, 116, 198, 204
Fandarang stotra zi
Pandja 397
Fansupari 87
Fantheism zxv, xdz
Pantheists xxix
Pantheistic Philosophy xrrii
Farali 442
Para^naftna 36, 463
Parameshxaar 453
Paramartha Sadhanalaya

Sanathsxn.
Paraniraliuran 449
Farashar 415
Para Vani 435
Paramahansa 329
Farashuram 252, 394, 398,

404-5,408,410,413
Pargaon of Salomalo 360
Parijatak 443
Farikshiti 391, 402, 416
Paris 154, 256, 368
Parisa Bhagawat 378
Parvati 108, 405
Pavaman 43
Pavitru ( Seven ) 113
Pashupat Puran 445
Pashyanti Vani 435

400-3,405, 416,428-30, 436 Passion 437, 441

Pandavpratap 384
Pandhari 14, 78, 198
Pandharpur xsiii, 80, 81, 102,

134, 342
Pandharimahatmya zi
Fandharinath 117, 153
Pandu 390, 396, 402-3, 416

Paste, sandalwood 101,

„ of white clay 64
Fapujipant 384
Patrd 434

Patanajala ( yoga ) 438
Fathan 210, 212
Pathos 269, 423

483

P««», 452-53
Pain 278, 295-96
Paitikavetrahanavikalpa 447
Pauranic 389

„ atmosphere xxvii

„ Names xxvii

,, Narratives xxviii

„ Stories xxxi

„ Stamp xxvii
Paya 436 ,

Pmyali 95, 307
Fes 307
Peace 145, 251
Peacock 251
Peahen 251
Pearl-garland 67
Peddler 112. 116
Pellmell 212
Penance xviii, 106, 149,
Penitence 41, 47, 102
People, pious xxvi
Perfect-«e«ter 424
Perfections 440
Performance 261
Performer 124, 197

,, of UB lOJ
Perfumes 446-7
Perpetual fire 35
Perplexity 210, 231
Perseverenee 266
Personal God xxix xxxi

^ trust xxvi
Personality xxv
Perspiration 231, 439

Fervader of the movable and

the immovable 252,

Pervader of the world 100

Pestle 151

Pkalgun ( March ) 362

Philosopher 416

Philosophy xxv,70, 165, 200, 438

Phonda Ghat ( Post Office ) x

Physician 223

Pilgrims 102, 120

Pilgrimage xvi, 78, 102. 187

Pinda xxx

Pingala 193

Pious people xxvi

Pipaji, King 379

Pipal Tree 885

Pipasa 438

Pitriyadnya 437

Pity-arousing 17

Platter Ught 70, 166

Plead 120

Pluralism xxx

Pods 307

Poets, Bhakti xxvi

Pohochya 20

i'«^u{ four) 113

Politics xxxil, xxxiii

Pollution 325

Pomp 124

Poona ix, xxix-xxx, 209-10, 443

Posture 197,439

Pothi X

Potter 90, lf4

Prabhakar 174

Prabhu 454

Practices, religions 165

Pradakshina 444

Pradha 399

the universe 1, 11, 15 Prad^nimna 412

484

Frahelikahitaeanidnyana 446

Prahlad 68, 74, 317, 341, 394,
404, 406

Prahlad Badve 384

Praise-seivice 228

Prajapati 445

PraJmmya SiddhL 440

Prakaihatma 454

Pralamba 235

Pralaya 439

Prana 435, 454

Pramyam yoga4%Q

Prapti niddhi 440

Prashnahepralika 449

Prayers xxlv

Patimala 446

Pratishthan 110, 145, 173

PratyaKir yoga 439

Pravara ( river ) 387

Predicament 58
Preface, Ttanslator'a xxv
Preparation Xxlv
Pride 155, 235, 437
Pride, Bharat humbles

Maruti's 430
Primal force of the universe 163
Primal form of the universe 252
Primal may a 77
Primal mother
Primal Pillar 270
Prithvi 436
Priya 453
Procession 143
Pronunciation 443
Prophecies 208
Prosody 442-3
Prostitute 78, 173, 193

Prostrate namaskar 2, 17, 248

Prostration 248

Protector of cows 452

,, „ the helpless 128

Protestants xxvi

Provider 361 *

Paloma 416

Palastya 38, 405

Pumpkin 321

Punsavan Sacrifice 443

Pandalik 4, 78, 80, 83, 103,
254, 295

Pundarikaksha 453

Pundit vii, xviii, 39

Pungal creeper 208, 223, 329

Pungent 437

Purandar ( Indra ) 295

Puranas xxvlii, 40, 414, 420

Purified 104, 130

Purifier of the Sinful 1

„ „ ,, Sinner 2, 17,
90, 193

Purity 425, 441

Purna (Vishnu) 454

Parochan 429

Puru 402

Purusha (Vishnu) 453

Pururava S93
Purusharth, char 435
Purushottam 201, 207, 453
Purvamimansa 399
Pnshkar 404
Puthkaraksha 453
Pushpa ( flower ) 444
Puthpattaran 446
Puthpaeatika 447
Pushpak viman 411
Puttakavackam 446

485

PuOakaoaehashaifi 44ft
Pntana 405
Pu&twia ( Yishna) 454
Puzzle 446
P^e, funeral 417

Q

Quality of goodness 439
Qoalityless 97

R

Radha 22, 93, 183, 313, 394
Badhakrishnan, Dr. S. xiv, xzi,|

RttdhavaU 70
Badheya 394
Badhika 1, 346
Badiant of form 109
Baft 308

Baga, goddess of 350
Raga*l%
BaghaT 12
Baghonandan 376
Baghanath 166, 190, 364
Baghnpatlshesha 384
Baha ( darkness ) 285, 319
Baiments 12, 55
Bajai 124

Rajaia ( silver ) 438
Kajawade, Mr. six
Baka Knmbhar xii, 378
Bakshasas 411
Rahta 438
iRa;441

Baler, Baleras 31, 12, 314-5
Bam, Bama 32, 116, 189-90
. 390, 392, 400, 405, 409, 418
436, 441, 450, 454

Bama, Hnsband of 5, 19

Ramakant 453

Bamana 453

Ramasetu 410

Ramayana 27, 166, 207, 283,

411, 413-14, 418-9
Ramayan^ Bhavarth 164, 167
Rambha 19, 78, 125, 411, 416,

443
Ramchandra 328, 397
Ramdas of Bakur 1, 380
Ramdas of Jamb xvii, six,

189-90, 381
Rameshwar 7, 442
Ramkrishna 379
Ramanavami ( festival ) 363
Rampnribava 320
Ramraja (King of Vijayanagar)

121, 123
Ramvijaya 384

Ranade, Mahadev Qovind zvii
Ranade, Prof. R. D. xxx
Ranahan 449
Ranchhod 1
Ranga, Sri 117
Banjangaon, Sandas 349
Raa, Nova ( sentiments) 441
Rata (juice) 436,
Rata ( chyle ) 438
Rasikmurar 52, 380
Rasmandal 379
Ralhangapani 464
Ratnagiri ( Dist.) x
Ratnamanihodh 449
Ratne, ehavada 442
Raudra 441
Raupyaratnapariksha 447

486

BSvan 12, 38, 193, 230, 392 BenakSnandan 3S4
396, 398, 406, 410-11 BonakapQran 445

418, 430, 436 Bepeatant, Bepestance 41, 22,

Saviloehan 454

Betide rs xxyii

Beality of the world xxv

Beason xxv

Bebirths 2

Bebnking by 148

Beoital 33, 115

Becliner on tbe serpant

Shesba 24, 117, 174, 450

Becords xxiv

Bedeatha 2

Bedemption xsv

Beformation sxvi

Befnge 224, 404

Begions, nether or lower 404,
406

BeHgion 410-11

Beligion, a genuine zxvi
„ practical zzvi
„ a science of zziv
„ of acosmistio mysti-

oiernxsY
„ of experience xxvi
„ of grace xxvi

Beligious aspirations xxt
„ classics xxix

„ communion xxvi

„ experience xxiv
„ history xxvii

literature xxv
reform xxxi
), value xxv

Itemorse 140

Benuka 230, 412

84, 116
Besplendent 130
Repugnance 54
Beputation 94, 247
Besin 429
Besort 424
Retirement 416
Revelation 104
Reverence xxvi, 41, 84
Reverential feelings 54
Revile, Reviling 117, 160
Bevilers 71, 207, 222
Riband 331

Rice 156, 177, 439, 444
Richika 398
Biddies 446
Riddhi 137, 237
Righteousness xxviii
Rigvdda 43, 435, 441
Rigv»di Brahman 155
Riit of tht Maratha Power xvii
Rithi Agasti 57,144
Rishi 24, 305, 393, 404, 417,
438-9
Rishipanchami Vrata xi
Bishyashring 400
Bites, Religious 117
Ritnpamaof Ayodhya 404
Bivulet8 223
Rob 247

Rogers, Sir liconard zvi
Rohidas ( Bhakta ) 879, 399
Bohatha (Bohidab) 399,419-20
Bohini 227
487

Romanch 439

Basnesh C. Dutt 410

Root of joy 1

Hosea 441

Rosaries 446

Royal horse sacrifice 402

Rudras, eleven 445

Bukmangad 412

Rukmi 407, 412

Rukmini 11, 15, 62,93, 183,

397, 412, 415,426,
Rukmini, the husband of 6, 25

11, 83, 118, 183, 463
Rukminipati 453
Rupa 436

s

Sabha Deccan ix
Sacred bathing place 103
Sacred city 7, 9

„ fire 146

„ literature xxviii

„ places 7, 117

„ thread, string 110, 155

,, water 53
Sacrifice 481-2
Sacrificial fire 401

,, ceremonial xviii

Sadanand 383
Sadguru 3, 104-5, 156, 323
SUhak 318

Sadharan Dharma xviii
Sadhus 38
Saffron 301, 442
Saffron mark 259
Sages 225, 433
Sagar king 406, 430
Sagun form 109, 132, 153

Sagnndhyakti 446
Sahttdev 396, 405, 415-6, 436
Sahasrarjnn 416
Sahishnu six
Saints 27, 90, 116, 436
„ , bhakti XX Lv
„ Maratha xxx
„ Maharashtra xxv
Sairandhri 402
Sakhar 441
Sakhya 440
Salokata 435
Salomalo 330
Salt 437

Salt manufacturer 90
Salvation xxvi, 116, 243

„ , doctrine of xxv

Salvation-giving cities 7, 438
Saviadhi 440
Saraagra Aishvarya 437
„ Dharma 437
„ Dnyana 437
„ Shri 437
„ Vairagya 437
„ Yasha 437
Satiian 436
Sama Veda 435
Samavartana 444
Samba (son of Jambuvati ) 399
Samipia 435
Sampati 391
Samuchchaya ( name of a

jangam) 105
Sanak 201. 225, 416, 433
Sanandan 416
Sanatkumara 416
Sanatsujata 416

488

Sandals 407
Sandalwood oil 124

„ „ paste 101, 444
Sandipani 418
Sankita 441

Banjaya 27, 208, 328, 416
Sankalpa (Re&olve)222, 228
Sankkya (Shastra) 438
Sansargik (contagions) 439
Sanskrit 166, 276, 411
Sanshritajalpan 448
Santalilamrit zi
Santavijatfa xi
Sontoba ( Sambaji) Fowar xii,

259, 348-63, 382
Santosha 441
Sannyas 435

Samtyasi xviii, 64, 146,228,243
Saptachiranjiva 438
Sapta Dhatu 438

„ loka 439

„ paii 439

„ Puris 260, 438
Sarase 331

Saranska Dnyan$shu>af% xi
Sarasvati 5, 19, 167, 206, 255
Sardesai O. S. zix
Sarupata 435
Sarvabhashavithesha 449
Sarvadnya 454
Sarveshvara 454
Sati ( wife of SMva ) 405
Satrajit 20,417
Satvaguna 439
Satvat race 417

Satvika (name of a King) 27,29,
380

Satvika ( truthful ) 29

Salyn 441, 464

Satyagraha (sonl-force) xxviii

Satyabhama 6, 16, 21, 93 397,
417, 426

Satyaloka 433, 439

Satyavan 417

Satyavati ( Matsyagandha ) 398,
416, 417

Sotyavati (daughter of Qadhi)398

Savadhan 191

Savant D. A. x

Savants, Eastern xxix

Savantwadi x

Savata 153, 378

Saviour of the lowly 6, 85, 90
„ ,, „ Vedas 296
„ „ „ world 1, 295

Savitri 147

Savoury 113

Saya ( town ) 29, 52

Sayujyata 435

Scarf 118

Scholarship xxvii

Science of Religion xxiv

Scruple 221, 273, 294

Sea of milk 95, 174

Seolasion 220

Second watch 119

Sects and schools zxix

Seduced 119

Seemingly impossible thing

152, 182
„ impudent speech 151

Self-restraint 439

Self-surrender xxvi

Self-torture xzi

489

Selu ( six > 113

Sena 22-4, 380

Sensuality 130

Sentiments xxvi, 441

Serpent (Caliya) 424

Seven chapters of Eamayan 16'

Seven elementary Substances

of the body 438
Seven ever-living persons 438
Seven lokta ( worlds ) 439
Seven metalic substances 438
Seven salvation-giving sacred

cities 260, 438
Seventh avatar of Yishnu 409

436
Sexual passion 437
Shabari 415

Shadguna 437
Shadaksharx matUra 438
Shadras 437
Shadripu 437-38
Shadurmi 438
Shadurminadi 438
Shadvarga 437
Shaik Farid 384

„ Hnsein 384
Shaikh Muhamad 259,277,381
Shaivite 107

„ elements zzx
Shakii TTTf
Shakuni 403, 415
Shakuntala 409, 414
Shakunavichar 448
Shakyasinha 406
Skaligram 55, 290, 379
Shalikhandan 449

Shall vahan era 387
Shalva 417
Shalya 400

Shama ( restraint of passions )

441
Shankar 182, 392
Shankaracharya xxxi, 60, 383
Shankarjibava 384
Shankhasur 230
ShatUa (tranquility) 441
Shanta Brahamani 100
Shantanu 402, 408, 417
Shape 156

Sharakand ( wood ) 151
Sharang bow 6, 25, 220
Sharangdhar 212, 454
Sharkara (sugar) 437
Sharayu Ganga 196
Sharxrashrama 449
Shashthi 437
Shashthi pujan 437
Sha^rat xviii, 22, 323,
Shattras, that 438
Shatadarshanas 438
Shatadhanva 17
Shatanand 391
Shat Shastraa 438
Shatrughna 400, 415, 419
Skattch (purity) 441
Shayanarchana 446
Shayi (recliner) 450
She-dog 163
Shtkharafidayojana 447
Shell 17, 132, 376, 443
Shendur 139
Shendurvadiya 384
Sher tree 63> 287

490

Shesha ( Serpent ) 24, 95, 117,
126, 174, 206, 431, 450
Shesha, thocsand-hooded 270
Shtvanti tree 329
Shikhandi 408

Shrivattalanehhan 408, 431
Shriyal 108

Shudra* 90, 105, 177, 237, 282,
296, 435,
Shuka 374,416

Shiktha (a book of Rig Veda) 441 Skukasarikapralapana 447

ShUaraa 441

Shindi tree 328

<S'Atra( the head) 440

Shirker 62

Shiahupal 397, 412, 415

Shiva XXX, 7, 8, 20, 99, 181,

198, 390 403, 405, 431, 435,
442, 454
Shiva bow 418
Shiva Sutras zzx
Shivaji xviii, 198, 208-9
Shivapuran 445

Shivaram Gtosavi of Paithaii384J
Shivaya, Om Nomas 437-8
Shodatkopachara 444
Shoka 438

Skravan (hearing) 440
Shri Bhagawat 62

„ Bhaktivij'aga 6, 14

„ Krishna 6

„ Fandhari 14

„ Pandurang 14

„ Ranga 117, 245
Shri Ram Jaga Ram Jaga

Jaga Ram 442
Shri, Samagra 437
Shridharswami of Nazre 384
Shrine of Gk>d 105
Shringar 441

Shripati 24, 175, 198, 374
Shripati ( Saint ) 384

Shukra ( Semen ) 438
Shakra(mAt)4l6
Shur (king ) 396, 419
Shursen 415
Shvaphalka 389
Shyama 78
Siddhanla (facts) 108'
Siddhas 226
Siddhit, Ashta 443
Siddhis ( accomplishment perso-
nified ) 175, 236, 237
Siddhii (supernatural powers )

137
Siddheshwar 186
Simantonnagan 444
Single minded 118
Sinhagad 209

Sipping water ( achaman ) 444
Siradhvaja Janaka 418
Sita 168, 190, 196, 390, 406,
410, 418, 436
Six angas 443
Six attributes of God 437
Six enemies of the Soul 437
Six flavours or testes 437
Six fold fortune 451
Six kinds of Smarta Dharma

zviii
Six letters, mystic formula of

438
Six noble characteristics 79

491

Six Schools of Hindu philo-
sophy, Shot drtrsArtno 438j
Six Shaqras 106, 438, 443
Six sweet juice3 161
Six systems of philosophy 145
Sis vices 437
Six waves 438
Sixteen materials or rites of

worship 66, 52, 124, 173, 186
Sixteen points of worship 444j
Sixteen purificatory rites 443
Sixth principal avatar of

Vishnn 405
Slxtyfour arts or aocomplish-
ments 445
Skandk ( part ) 153
Skanda Puran 445
Sky 215

Sky of the heart 66
Slayer of Demon Bhennka 172
Slayer of Kaliya 145

„ „ demon Fralamba 235
Slayer of IVCani and Mall 198
Slayer of Ravan 193
Slaying of the Serpent Kaliya

424
Sling 174, £60, 306
Slumber 116

Smarana (meditating) 440
Snana ( bathing ) 444
Sneer 115
Socrates xxxiii
SokaiH 159
Solar eclipse 423

„ roee 390
Soman ath 442
Sonar 378

49

Son of Anjaui 257, 408

„ „ Annsaya 162-3, 294

„ „ Atri 162

„ „ Brahma ( Narad ) 386
Sons of Brahma 439
Son of Dasbrath 193

„ „ Devaki 154

„ ,, Kausalya 193

„ ,, Pnrvati 239

„ „ Raghu 41

„ „ Vasudev 15, 122

„ „ Yeshoda 14
Song service 404
Songs spiritual xxv
Soi>an 377
Sorcerer 334
Sorcery 448
Sorrow 438
Soul XXX

Soul-destructive error xxvi
Soul-knowledge 395
Soul of the universe 100
Sour 437
Sources xxvi
South India xx
Space 142, 445, 460
Sparsha 436

Speculation, metaphysical xxvi
„ philosophical xxvi
Speech 436

Spiked bed 201,241,266,296,387
Spirit of God xxiv
Spiritual ignorance 445
„ knowledge 241, 443
„ riches 227
„ songs XXV
„ power 413, 425
9

Spittoon 156-7
Sporter in Vaikunth 304
Spring time 166
Srishela 442
Sruti XXV
Stage, highest 146
Stambha 439
Stanzas 447
Star 439, 456
Starlings 447
Stick 447
Stone idol 68
Stories, biographical xxiv
Strategy 446
Struggle for God xxvi
Stupefaction 439
Subal { King of Gandhar ) 415
Snbhadra 391
Subservient 15
Suchivatikarma 446
Sudama 418-9
Sudarshan wheel 386, 451
Sudarshana CVishnu) 451, 454
Sudeshna 402
SugandhyuMi 446
Sugar mill 241
Sugriva 410
Sumati Kamlakar 384
Sumitra 399, 415, 412, 419
SammoniDg 444
San 193, 391, 396, 401, 431,
439,443-4
Suniti 392, 403
Supari 4^0
Suppliant 2, 104
Supplicated 42 t
Sujiplication ^3

Supreme Brahma 104. 132, 183

428

„ God 440

„ Spirit 416, 418

„ Soul 131

„ thought 122
Supremacy 440
Sura ( wine ) 443
Surdas ( Blind ) 14, 15, 380
Surdas Madanmohan 38, 41-2,

380
Surtsha, Sureshvara 454
Suruchi 392

Suryanarayan ( Sun) 111, 155
Snryar.arayan ( father of

Eknath) 125
Suryavalohan 444
Sutrakrida 446
Suvnrn 438
Surasini 303, 345
Svopna 434
Svarnbhang 439
Svaraloka 439
Hvarga 434
Svaryarokan 444
SvastLa ( Vishnu ) 454
Svnyamhhu 454

Svayamvar 390, 401, 409, 430
Svcdci 439
Sve.daja 434
Swami 54, 100, 156
Swan 156, 433
Swasti 0, 99

Swati Nakshatra 326, 456
Sweet 437
Swimming 443
Sword 447

493

Syamantaft Jewel 389
Sympathy zxyil
Syncope 439
Syncretism zxiz

Tabor 446

Tagore, Dr. Jilabiadranath xv,
xzxiii
Taharabad xzi, 387
Tailor 90

„ work 446
Taitamrabhitakarana 449
Takshena 447
Talamana 448
Talent 270, 296
Tamal loaf 264, S91
Tambve Moreshwarbawa 385
Tamra 438

Tanamatra, Paneh 436
Tandava dance 240
TaiiiidkusumabdU prahar 446
Tanjore zx
Tansen 18
Tantra 448
Tapa 274, 439
TapoUtka 439
Tara 436
Tarakasur 399
Taramati 399, 419-20
Tarali (tree) 81
Tarkakarma 447
TarUka xviii
Taste for gain 113
Tatooing 446
Tatva (saint) 379
Tatvascir Puran 445

Tatve, Panch 436

Teachings 102

Ttj ( fire ) 436

Temptation 263

Temporal zzziii

Ten books of the Rigvtda 441

Ten characteristics of Brah-
mans 441
„ faced demon (Bavan) 230
„ fragrant ingredients 441
„ headed monster 43 6
„ heads of Havana 411
„ materials of incense 70
„ organs 445
„ principal avatart 441

Test 49

Thakurdwar Krishna's temple
62, 67

Theology xxv, xxyi, 445

Theologians xxiv

Third avatar of Yishnu 413

Thirteen ingredients, rolled

betal leaves with 443
Thirteen letters, a mystic

formula with 448
Thirty-three gods 445
Thompson, E. W. xxviii
Thousand arms 416

„ eyes 422
Thousand-hooded Shesha 270
„ mouths 126
„ physical holes, Indra's 4^
Thread ceremony 444
Threefold boon 418
Three gods: Brahma, Shankar,
Vishnu 408

494

Trimbak, Trimbakeshvar 131,

442
Tripar demon 289, 304, 309
Tripurari 399
Tritap, Trividhtap 434
Trivikram 23(>
True meaning of Life xxvi
upright and Twelve other Truth, historical xxviii

marks 70 Tukaram, Taka, Tukoba xii,

Three himdred and thirty

millions Qods 185
Three kinds of actions 434
„ methods of the study of

V»da» 411
„ paces of Vaman 406
qualities 252

„ worlds 103,129, 159, 187
404
Tikthnaka ( iron ) 439
Tilottama 78, 125, 443
Tip of arrow 422
„ „ nail 83
„ „ nose 92
„ „ tongue 272
Tirthas xvii
Tiruvadi xz
Toad 81
Todar 218
Toe 64

Tolerance xxvii
Tomb of Pundalik 254
Top-knots 447
Torch bearer 277
Tortoise AT, 441, 456
Touchstone 5, 125
Trayodaihagum Vida 442
Trayodaihakshari mantra 442
Transgressions 31, 99
Treasure-house of devotion 67
Treatise on the art of love 143
Tfta yuga 207, 374, 420, 435
Trihkumn 434
Trickery 447
TriUthuha 454

200-1 294, 209, 249, 381,
Tulsi 2,131

,, mahatmya xi
Tukidas 376
Tumbara 131
Tumbaru 399
Tup 436, 441
Turbans 447
Turiya, Turya 434
Tusk 230, 413

Tvashta or Vlshva Karma 414
Twice-born ( the Brahman ) 86>
110, 127
Twelve Aditya ( Suns ) 445

„ jyoiirltHgas 442

„ marks of Gopichandan clay
442
Twenty-four elements 445
Two mimansa 438

„ Nyaya4SS

0

Uda 441
Udaipur 66
Udakaghat 446
Udakavadya 446
UdSna 436
Vdam ( three ) 113
Udbkija 434
495

Udo IZl

Uddbava 243, 392, 394, 397

„ Chidghan 348, 862, 382
Ugrasen 12, 392, 395
Ujjaui, Ujjani 18, 331, 337,
418, 438, 442
Uma 181

XTndonqaered one 450
Uncoath 222
Unfathomable 214, 328
Unguents 447
Uninvited gnesta C6
Universe xxv
Universal form 450

„ radiance 109

„ space 109

Unmanifested 25
Unnamable (out-caste) 94, 176
UnseemingJy 229, 328
Untonchabilitj xx
Upadhi 447
Upamanyu 393
Upanayana 444
Upani shads xiv xxv
Uplata 441
Uparichara 417
?7rtt440

Urvashi 19, 393; 411, 443
Utiahan 447
Uttanspad 392, 403

Vachik 434
Vadaval 151
Vadaya 29
Vadiira 448
Vadya 445
Vaidihts xviii

V<ndyakriya 449
Vaijanath 442
Vaijayanti 67, 83
Vaijayikavidyana 448
Vaikhari, Vani 435
Vaikunth 2, 19, 122, 174, 206,
241, 322, 346
Vaikuntha ( God Vishnu ) 455
Vainyaikavidyadnyana 448
VMragis 42

Vairagya 2, 204, 222, 253
Vairagya, samagra. 437
Vaithyas 90, 403, 405
Vaishakh ( May ) 284
Vaishtshika 438
Vaishnavas 12, 19, 20, 241
Vaishnavite element xxx
Vaisvarya 439
Vaitalikavidyadnyana 448
Vaivarnya 439
Vajrasan (spiked-bed) 201, 241,

266, 295
Vaki 218
Vakpatav 449
Vakrokti 448
Vaksha (chest) 440
Vah 70, 218
Vali 436
Vallabha 453

Valmiki 27, 206-7, 282, 396,

413-4, 418
Valmik Puran 445
Valour 393
Value, moral zxv

„ religious xxv

,, wordly xxv
Vaman 252, 413, 406, 44:

496

Vaman Puran 445

Vaouunawami 384

Vanamali 8, 214, 265,454

Vanaprasthat xviii, 435

Vandan 440

Vanga 439

Vani, char 435

Vanijyi 449

Vanish 118,297

Vura 453

Varada 454

Voraha (Boar) 413,421,441

Varaha Puran 445

Varanavat 429

Vorayesha 449

Fnmrt Dharma xviii

„ ,CAor 435
Varnashram Dharma xviii
Vamikavridhi 449
Viishishtha 393, 399, 413, 419.

431-432
Vathitva 440
Frtitra 444
Vattrabharan 449
Vattragopana 448
r»«(u 447
F««tw(Au(idAt 448
Vuans, eight 445
VasndeT (father of Krisbna)

15, 122, 392, 396, 403, 415
Vasudeva (Vishau) 109, 464
Vumdevaya Om Namo Bhagaoate

442
Vatsala 454
Vaiju 436
Vatfu Puran 445
VTiyuprokata Puran 445

Veda ( God ) 455

Vcdci; char 435

Vedna 24, 282, 419, 443

Vadiinta xxv, xxx, 108, 438

Vehicle of Vishnn (the Eagle)

256, 394
Velocity 268
Vc-ugeance 405
Vt^nomous 424
Vepathu 439

Vichitravirya 403, 414-5,417
Victory ( jaya ) 131
VidTi 261, 332, 442
Vidarbha 399, 407, 412
Vidnyana 448

V'idar 273, 305, 414-5, 429
Vidyanagar 121, 381
Vijapur 337
Vijaya ( coaquest ) 131
Vijaya 454
Villains 118
Viman, Fushpak 411
Vina 19, 102, 404, 426
Vinadamarukavadnyani 446
Vinanad 449

Vinata 258, 268, 391, 398
Vinayak ( Ganapati ) 239
Vindhyadri 389
Vindication 96
Vira 441
Virakta 47
Virasen 404

Virata 390, 400, 402-3, 406
Virocbana406
Virtue 420
Virulent poison 73
Virupaithn 266

497

Vithaya, Panch 436
Vitketh 441
Vish»»hakaehk»d, 446
Vishnn 8, 22, 38, 389, 390, 396,
419,432-3, 435, 443, 4" 5
Vishnu Puran 445
Viihnurahttiya Puran 445
ViihratUvca 479
Vishvakaima or Tvashta 125,

414
Vishvamitra 18, 54, 409, 413-4
419, 431 3j
VishvamUra's new creation 431
VUhvatma 455
Visible fi6
VisiWo form 68

„ manifestaUon 85
Vision 133, 196, 288
Visoba 378

Visoba Saraf 367, 309, 382
Vithabai 245, 29:?
Vithal 79, 270
Vithal Purandar 384
Vithoba 299, 301, 307, 450
Vithonaik tt5
VithyaMaharSll
Vitaniavad 449
Vivaha 'i4L'L

Vivekauanda Swami xvi
Vivekasindhu 104, 383
Vow, Shaiva 393
Vrikihayurvedayoga 447
Vrindavan city 42, 346
Vrindavan ( hitter fruit ) 10&
223
Vrinaaodn {tul$i »}tftr ) 125
rf*f«422

VjSghrapad 393
Vt/aiarrtH 442, 449
Vyitm 436

Vyas 27, 156, 206, 208, 282,
399, 403, 417, 438

w

Waistband 67
Waistoord 70
WaU 218, 267, 268
WurburiM 143, 244, 254, 306
Watbinnan 90, 418
WatM 436, 445

„ deities 254
Wave offering 3
Weapon 392
Witte, Prof. X
Will, Dr. Abbott's last i»
Will-born 416
Wind 396, 407
Wine 443

Wish-cow 57, 96, 125, 4o2,4*3
Wisb-stone 125
Wish-tree 58, 122, 443
Wisp 266
Witch orafts 334
Witnesser, internal 173
Wonderful City 123

„ deeds 197
Wondroni beanty 417
Workers in coppers 90

„ „ stones 90
World-Curtt 155
Worship XXX
Worship of God 165
,, fire 165
„ Hari xxvii

498

Wrath 231
WrMth 446

TadaT* 13, 389
Tadnajiti 409
YadmyeptHrita 444
Fa<biyapMr«MAa 273
Tadn/aTaUdSSS
YtidiHyavalkjfa (rit&i) 414

„ SmriH jrriii
Yadtt 416, 417
YajamJk xriU
Yajw-v*da 435
Yama, Yamadhanoa 318^

386, 402, 418
Yamaji 296
Yammtarad Pwron 446
Yamuna 341
YaniramtmtrHadM«r«m 447

Ya*Am, Skimtigra 487
Yaihoda 14, 17, 186, 392,

408, 409, 423
YatAtuthtm 449
Yaran 385

Yavaa (paroobaa l^ nanw) 428
YeUow-Tobe 13, 119
Yofu 438
Yogabhratkta 16
Yogi* 19, 00, 241
YoiaagaadhS 417
Yudhishtfaira 390, 402, 406
Ytiga, Aa« 14, 16, 32, 128,

193, 205, 374

„ Trtta 419

,, DvSpSra 485

„ Jrnla435
Y*tf«, eAor 435
Tvvaraja 397
Yv^taa 403

499